did predestinate to be conformed to the image of his Son God predestinates us to Christs image which image consists in righteousnesse and true holinesse Ephes 4.24 So that till thou art holy thou canst not shew any signe of election upon thee but rather the Divels brand-mark 5. Purity is the end of our redemption if we could have gone to heaven in our sins Christ needed not have died Why did he shed his blood but to redeem us from a vain conversation 1 Pet. 1.18 19. and Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Christ shed his blood to wash off our filth the Crosse was both an Altar and a Lavor Jesus Christ died not only to save us from wrath 1 Thes 1. ult but to save us from sin Matth. 1.21 Out of his sides came water which signifies our cleansing as well as blood which signifies our justifying 1 John 5.6 The truth is it were to make the body of Christ monstrous if the head should be pure and not the members 2. Reasons for heart-purity 2. Why Purity must be chiefly in the heart 1. Because if the heart be not pure we differ nothing from a Pharisaical Purity the Pharisees holinesse did consist chiefly in externals their 's was an outside Purity they never minded the inside of the heart Matth. 23.25 Wo unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within ye are full of extortion and verse 27. Ye are like unto whited Sepulchres which indeed appear beautiful outward but are within full of dead mens bones The Pharisees were good only in superficie they were not Albi but dealbati whited over not white they were like a rotten post laid in Vermilion colour like a fair Chimny-piece guilded without but within nothing but Soot O such Hypocrites Salvian complains of who had Christ in their mouths but to no purpose we must go farther be pure in heart like the Kings daughter all glorious within Psal 45.13 Else ours is but a pharisaical purity and Christ faith Matth. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 2. The heart must especially be kept pure because the heart is the chief seat or place of Gods residence God dwells in the heart he takes up the heart for his own lodgings Isa 57.15 Ephes 3.17 therefore it must be pure and holy A Kings Palace must be kept from defilement especially his Presence-chamber The heart is Gods Presence-chamber How holy ought that to be If the body be the Temple of the holy Ghost †* 1 Cor. 6.19 the heart is the Sanctum Sanctorum Oh take heed of defiling the room where God is to come let that room be washed with holy tears 3. The heart must especially be pure because it is the heart sanctifies all we do if the heart be holy all is holy our affections holy our duties holy The Altar sanctified the gift * Mat. 23.19 the heart is the Altar that sanctifies the offering The Romans kept their springs from being poysoned the heart is the spring of all our actions let us keep this spring from poyson be pure in heart SECT 1. Shewing the true beauty of the soul 1. SEE here what is the beauty that sets off a soul in Use 1 Gods eye viz. Purity of heart Inform. Thou who art never so beautiful art but a spiritual Leper till thou art pure Branch 1 in heart God is in love with the pure heart for he sees his own picture drawn there Holinesse is a beam of God it is the Angels glory They are pure virgin-spirits take away purity from an Angel and he is no more an Angel but a Divel thou who art pure in heart hast the Angels glory shining in thee thou hast the Embroydery and Workmanship of the Holy Ghost upon thee The pure heart is Gods Paradise where he delights to walk 't is his lesser heaven the Dove delights in the purest Aire the Holy Ghost who descended in the likeness of a Dove delights in the purest soul God saith of the pure in heart as of Sihon Psal 132.14 This is my rest for ever here will I dwell God loves the fairest complexion the pure in heart is Christs Bride decked and bespangled with the jewels of holiness Cant. 4.9 Thou hast ravished my heart with one of thine eyes Thine eyes that is thy graces these as a Chain of Pearl have drawn mine heart to thee of all hearts God loves the pure heart best Thou who dressest thy self by the glass of the Word and adornest the hidden man of thy heart * 1 Pet. 3.4 art most precious in Gods eyes though thou mayst be blear-eyed as Leah lame as Barzillai yet being pure in heart thou art the mirrour of beauty and mayst say Yet shall I be glorious in the eyes of the Lord Isa 49.5 How may this raise the esteem of purity this is a beauty that never fades and which makes God himself fall in love with us SECT 2. That Christians must not rest in out-side purity Branch 2 2. IF we must be pure in heart then we must not rest in outward purity civility is not sufficient a Swine may be washed yet a Swine still civility doth but wash a man grace changeth him civility like a Star may shine in the eyes of the world but it differs as much from purity as the Chrystal from the Diamond civility is but strewing flowers on a dead corps a man may be wonderfully Moralized yet but a tame Divel how many have made civility their saviour Morality may as well damn as Vice a Vessel may be sunk with gold as well as with dung Observe two things 1. The civil person though he will not commit gross sins yet he is not sensible of heart-sins he discerns not the Law in his members Rom. 7.23 He is not troubled for unbelief hardness of heart vanity of thoughts he abhors Jayle-sins not Gospel-sins 2. The civil person hath an aking tooth at Religion his heart riseth against holiness the Snake is of a fine colour but hath a deadly sting The civil man is fair to look to but hath a secret antipathy against the ways of God he hates grace as much as vice zeal is as odious to him as uncleanness so that civility is not to be rested in The heart must be pure God would have Aaron wash the inwards of the Sacrifice Lev. 9. Civility doth but wash the out-side the inwards must be washed Blessed are the pure in heart SECT 3. Shewing the signs of an impure heart LET us put our selves upon the Trial Trial. whether we are Use 2 pure-hearted or no. Here I shall do two things to shew the signs of 1. An impure heart 2. A pure heart 1. An ignorant heart is an impure
God is good to such as are of a clean heart 7. Heart purity makes way for heaven the pure in heart shall see God Happiness is nothing but the quintessence of holiness purity of heart is heaven begun in a man holiness is called in Scripture the anointing of God 1 John 2.27 Solomon was first anointed with the holy oyle and then he was made King 1 Kings 1.39 The people of God are first anointed with the oyle of the Spirit and made pure in heart and then the Crown of glory is set upon their head * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar And is not purity to be highly valued it lays a Train for glory purity of heart and seeing of God are linked together 8. The examples of those who have been eminent for heart-purity the Lord Jesus was a pattern of purity John 8.46 Which of you convinceth me of sin in this we are to imitate Christ we are not to imitate him in raising the dead * Non mundos fabricare non mortuos susciâ—ere Aug. or in working miracles but in being holy 1 Pet. 1.16 Besides this golden pattern of Christ we are to write after the fair copy of those Saints who have been of a Dove like purity David was so pure in heart that he was a man after Gods heart Abraham so purified by faith that he was one of Gods Cabinet-counsel * Gen. 18.17 Moses so holy that God spake with him face to face what were the rest of the Patriarchs but so many plants of Renown flourishing in holiness The fathers in the primitive Church were exemplary for purity Gregory Nazianzene Basil Augustine they were so inlaid and adorn'd with purity that envy it self could not tax them * Stabilitatem habuerunt in fide sanctitatem in opere therefore as Caesar wished he had such Souldiers as were in the time of Alexander the great so we may wish we had such Saints as were in the Primitive times so just were they in their dealings so decent in their attire so true in their promises so devout in their Religion so unblameable in their lives that they were living Sermons walking Bibles real Pictures of Christ and did help to keep up the credit of godliness in the world 9. Heart-purity is the only jewel you can carry out of the world Hast thou a child thou delightest in or an Estate you can carry nothing out of the world 1 Tim. 6.7 Purity of heart is the only commodity can be with comfort transported this is that will stay longest with you usually we love those things will last longest we prize a Diamond or piece of gold above the most beautiful flower because fading heart-purity hath perpetuity it will go with us beyond the grave SECT 6. Means for heart-purity BUT how shall we attain to heart-purity 1. Often look into the Word of God John 15.3 Now ye are clean through the Word Psal 119.140 Thy Word is very pure Gods Word is pure not only for the matter of it but the effect because it makes us pure John 17.17 Sanctifie them through thy truth thy Word is truth By looking into this pure Chrystal we are changed into the image of it the Word is both a glass to shew us the spots of our souls and a lavor to wash them away the Word breaths nothing but purity it irradiates the mind it consecrates the heart 2. Go to the Bath There are two Baths Christians should wash in 1. The Bath of tears * Lavacrum lachrymarum Go into this Bath Peter had sullied and defiled himself with sin and he washed himself with penitential tears Mary Magdalen who was an impure sinner stood at Jesus feet weeping Luk. 7.38 Maries tears did wash her heart as well as Christs feet Oh sinners let your eyes be a fountain of tears weep for those sins which are so many as have passed all Arithmetick this water of contrition is healing and purifying 2. The Bath of Christs blood * Lavacrum sanguinis this is that fountain opened for sin and for uncleanness Zach. 13.1 A soul steeped in the brinish tears of Repentance and bathed in the blood of Christ is made pure this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the legal washings and purifications were but Types and Emblems representing Christs blood this blood layes the soul a whitening 3. Get faith 'T is a soul-cleansing grace Acts 15.9 Having purified their hearts by faith The woman in the Gospel that did but touch the hem of Christs garment was healed a touch of faith heals If I believe Christ and all his merits are mine how can I sin against him we do not willingly injure those friends which we believe love us Nothing can have a greater force and efficacy upon the heart to make it pure than faith faith will remove Mountains the Mountains of pride lust envy faith and the love of sin are inconsistent 4. Breath after the Spirit it is called the holy Spirit Eph. 1.13 It purgeth the heart as Lightning purgeth the Aire That we may see what a purifying vertue the Spirit hath it is compar'd 1. To fire Acts 2.3 Fire is of a purifying nature it doth refine and cleanse mettals it separates the dross from the gold the Spirit of God in the heart doth refine and sanctifie it it burns up the dross of sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 2. The Spirit is compared to wind Acts 2.2 There came a sound from heaven as of a mighty rushing wind and they were all filled with the Holy Ghost The wind doth purifie the Aire * Ventus aerem expurgat when the Aire by reason of foggy vapours is unwholsome the wind is a Fan to winnow and purifie it Thus when the vapours of sin arise in the heart vapours of pride and covetousness earthly vapours the Spirit of God ariseth and blows upon the soul and so purgeth away these impure vapours The Spouse in the Canticles prays for a Gaâ—e of the Spirit that she might be made pure Cant. 4.16 3. The Spirit is compared to water John 7.38 39. He that believeth on me out of his belly shall flow Rivers of living water but this spake he of the Spirit The Spirit is like water not only to make the soul fruitful for it causeth the desert to blossome as the Rose Isa 32.15 Isa 35.1 But the Spirit is like water to purifie Whereas before the heart of a sinner was unclean and whatever he touch'd had a tincture of impurity Num. 19.22 when once the Spirit comes into the heart it doth with its continual showres and lavors wash off the filthiness of it making it pure and fit for the God of the spirits to dwell in 5. Take heed of familiar converse and intercourse with the wicked One vain mind makes another one hard heart makes another the stone in the body is not infectious but the stone in the heart is One profane spirit poysons another Beware of the
when we come to heaven only at present I shall lay down these nine Aphorisms or Maxims 1. Our sight of God in heaven shall be a transparent sight here we see him per aenigma through a glass darkly 1 Cor. 13.12 But through Christ we shall behold God in a very illustrious manner God will so far unvail himself and shew forth his glory as the soul is capable to receive if Adam had not sinned yet it is probable he should never have had such a clear sight of God as the Saints in glory shall 1 John 3.2 We shall see him as he is now we see him as he is not he is not mutable not mortal there we shall see him as he is in a very transparent manner then shall I know even as also I am known 1 Cor. 13.12 that is clearly Doth not God know us clearly and fully then shall the Saints know him according to their capacity as they are known as their love to God so their sight of God shall be perfect 2. This sight of God will be a transcendent sight it will surpass in glory such glittering beams shall sparkle forth from the Lord Jesus as shall infinitely amaze and delight the eys of the beholders Imagine what a blessed sight it will be to see Christ wearing the Robe of our humane nature and to see that nature sitting in glory above the Angels If God be so beautiful here in his Ordinances Word Prayer Sacraments if there be such excellency in him when we see him by the eye of faith through the prospective glass of a promise O what will it be when we shall see him face to face when Christ was transfigured on the Mount he was full of glory Matth. 17.2 If his transfiguration were so glorious what will his inauguration be what a glorious time will it be when as it was said of Mordecai we shall see him in the presence of his Father arrayed in Royal apparel and with a great Crown of gold upon his head Esth 8.15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will be glory beyond Hyperbole if the Sun were ten thousand times brighter than it is it could not so much as shadow out this glory in the heavenly Horizon we shall behold beauty in its first magnitude and highest elevation there we shall see the King in his glory * Isa 33.17 All lights are but Eclipses compared with that glorious Vision Appelles pensil would blot Angels tongues would but disparage it 3. This sight of God will be a transforming sight 1 John 3.2 We shall be like him The Saints shall be changed into glory as when the light springs into a dark Room the Room may be said to be changed from what it was The Saints shall so see God as to be changed into his image Psal 17. ult Here Gods people are black'd and sullied with infirmities but in heaven they shall be as the Dove covered with silver wings they shall have some rayes and beams of Gods glory shining in them as a man that rowles himself in the Snow is of a Snow-like whiteness as the Chrystal by having the Sun shine on it sparkles and looks like the Sun so the Saints by beholding the brightness of Gods glory shall have a tincture of that glory upon them not that they shall partake of Gods very essence for as the iron in the fire becomes fire yet remains iron still so the Saints by beholding the lustre of Gods Majesty shall be glorious creatures but yet creatures still 4. This sight of God will be a joyful sight Acts 2.28 Thou shalt make me glad with the light of thy countenance After a sharp Winter how pleasant will it be to see the Sun of righteousness displaying himself in all his glory Doth faith breed joy 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable If the joy of FAITH be such what will the joy of vision be the sight of Christ will amaze the eye with wonder and ravish the heart with joy If the face of a friend whom we intirely love doth so affect us and drive away sorrow O how chearing will the sight of God be to the Saints in heaven then indeed it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heart shall rejoyce John 16.22 And there are two things which will make the Saints vision of God in heaven joyful 1. Through Jesus Christ the dread and terror of the Divine Essence shall be taken away Majesty shall appear in God to preserve reverence but withal Majesty cloathed with beauty and tempered with sweetness to excite joy in the Saints We shall see God as a friend not as guilty Adam did who was afraid and hid himself * Gen. 3.10 but as Queen Esther looked upon King Ahashuerus holding forth the golden Scepter * Esth 5.2 surely this sight of God will not be formidable but comfortable 2. The Saints shall not only have vision but fruition they shall so see God as to enjoy him Aquinas and Scotus dispute the case whether the formalis ratio the very formality and essence of blessedness be an act of the understanding or the will Aquinas saith Happiness consists in the intellectual part the bare seeing of God Scotus saith Happiness is an act of the will the enjoying of God but certainly true blessedness comprehends both * Illi acu rem tangunt qui in visione amore Dei simul consistere volunt beatitudinem Dr. Arrows it lies partly in the understanding by seeing the glory of God richly displayed and partly in the will by a sweet delicious taste of it and acquiescence of the soul in it we shall so see God as to love him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so love him as to be filled with him the seeing of God implies fruition Matth. 25.21 Enter thou into the joy of thy Lord not only behold it but * Non tantum aderit gloria sed incrit Bern. enter into it Psal 36.9 In thy light we shall see light there is vision Psal 16. ult At thy right hand there are pleasures for evermore there is fruition So great is the joy which flows from the sight of God as will make the Saints break forth into triumphant Praises and Hallelujahs 5. This sight of God will be a satisfying sight Cast three worlds into the heart and they will not fill it but the sight of God satisfies Psal 17.15 I shall be satisfied when I awake with thy likeness Solomon saith the eye is not satisfied with seeing Eccles 1.8 But there the eye will be satisfied with seeing God and nothing but God can satisfie The Saints shall have their heads so full of knowledge and their hearts so full of joy that they shall find no want 6. It will be an unweariable sight Let a man see the raâ—est sight that is he will soon be cloyed when he comes into a Garden and sees delicious walks fair Arbours
see with glorified eyes Psal 25. Mine eyes are ever towards the Lord while others are looking towards the Earth as if they would fetch all their comforts thence let us look up to heaven there is the best prospect the sight of God by faith would let in much joy to the soul 1 Pet. 1.8 Though now ye see him not yet believing ye rejoyce with joy unspeakable 3. Let this be as Cordial-water to revive the pure in heart Be comforted with this you shall shortly see God The godly have many sights here that they would not see they see a body of death they see the Sword unsheath'd they see Rebellion wearing the Mask of Religion they see the white Divel these sights occasion sorrow but there is a blessed sight a coming they shall see God and in him are all sparkling beauties and ravishing joyes to be found 4. Be not discouraged at sufferings all the hurt affliction and death can do is to give you a sight of God as he said to his Fellow-Martyr One half houre in glory will make us forget our pain the Sun arising all the dark shadows of the night flie away When the pleasant beams of Gods countenance shall begin to shine upon the soul in heaven then sorrows and sâ—fferings shall be no more the dark shadows of the night shall flie away the thoughts of this beatifical Vision should carry a Christian full sail with joy through the waters of affliction this made Job so willing to embrace death Job 19.25 26. I know that my Redeemer liveth and though worms devoure this body yet in my flesh shall I see God MATTH 5.9 Blessed are the Peace-makers c. CHAP. XVIII Concerning Peaceableness THIS is the seventh step of the golden Ladder which leads to blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of peace is sweet and the work of peace is a blessed work Blessed are the Peace-makers Observe the Connexion the Scripture links these two together Pureness of heart and peaceableness of spirit Jam. 3.17 The wisdom from above is first pure then peaceable Hebr. 12.14 Follow peace and holiness and here Christ joyns them together Pure in heart and Peace-makers as if there could be no purity where there is not a study of peace that Religion is suspitious which is full of Faction and Discord In the words there are three parts 1. A Duty implied viz. peaceable-mindedness 2. A Duty expressed to be Peace-makers 3. A Title of honour bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be called the children of God 1. The Duty implied peaceable-mindedness for before men can make peace among others they must be of peaceable spirits themselves before they can be promoters of peace they must be lovers of peace Doctr. 1 Doctr. 1. That Christians must be peaceable-minded this peaceableness of spirit is the beauty of a Saint 't is a jewel of great price 1 Pet. 3.4 The ornament of a quiet spirit which is in the sight of God of great price The Saints are Christs sheep John 10.27 the sheep is a peaceable creature they are Christs Doves Cant. 2.14 therefore they must be sine felle without gall it becomes not Christians to be Ishmaels but Solomons Though they must be Lyons for courage yet Lambs for peaceableness God was not in the Earth-quake nor in the fire but in the still small voyce 1 Kings 19.12 God is not in the rough fiery spirit but in the peaceable spirit There is a four-fold peace that we must study and cherish 1. An Oeconomical peace peace in Families it is called vinculum pacis the bond of peace Eph. 4.3 Without this all drops in pieces peace is a girdle that tyes together members in a Family it is a golden Clasp that knits them together that they do not fall in pieces we should endeavour that our houses should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of peace 'T is not fairness of Rooms makes an house pleasant but peaceableness of dispositions there can be no comfortableness in our dwellings till peace be entertained as an inmate into our houses 2. There is a Parochial peace when there is a sweet harmony a tuning and chiming together of affections in a Parish When all draw one way and as the Apostle saith are perfectly joyned together in the same mind 1 Cor. 1.10 One jarring string brings all the Musick out of tune one bad Member in a Parish endangers the whole 1 Thes 5.13 Be at peace among your selves 'T is little comfort to have our houses joyned together if our hearts be asunder a Geometrical union will do little good without a Moral 3. There is a Political peace peace in City and Countrey this is the fairest flower of a Princes Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is the best blessing of a Nation It is well with Bees when there is a noise but it is best with Christians when as in the building of the Temple there is no noise of Hammer heard Peace brings plenty along with it How many Miles would some go on pilgrimage to purchase this peace therefore the Greeks made peace to be the Nurse of Pluto the God of wealth Political plants thrive best in the Sunshine of peace Psal 147.14 He maketh peace in thy borders and filleth thee with the finest of the wheat Omnia pace vigent The Ancients made the Harp the Emblem of peace How sweet would the sounding of this Harp be after the roaring of the Canon Pacem te poscimus omnes All should study to promote this Political peace the godly man when he dyes enters into peace Isa 57.2 But while he lives peace must enter into him 4. There is an Ecclesiastical peace a Church-peace When there is unity and verity in the Church of God never doth Religion flourish more then when her children spread themselves as Olive-plants round about her Table Unity in Faith and Discipline is a mercy we cannot prize enough this is that which God hath promised Jer. 32.39 and which we should pursue Zach. 8.19 Saint Ambrose saith of Theodosius the Emperour that when he lay sick he took more care for the Churches peace than for his own recovery The Reasons why we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable-minded are two 1. We are called to peace 1 Cor. 7.15 God never call'd any man to division that is a reason why we should not be given to strife because we have no call for it but God hath called us to peace 2. It is the nature of grace to change the heart and make it peaceable By nature we are of a fierce cruel disposition when God cursed the ground for mans sake the curse was that it should bring forth thorns and thistles Gen. 3.18 The heart of man naturally lies under this curse it brings forth nothing but the Thistles of strife and contention but when grace comes into the heart it makes it peaceable it infuseth a sweet loving disposition it smooths and polisheth the most knotty piece it files
lax general faith When we believe the truth of all that is revealed in the holy Scriptures this is not the faith which doth priviledge us in sonship the Divels believe all the Articles in the Creed 'T is not the bare knowledge of a medicine or believing the Soveraign vertue of it will cure one that is ill This general faith so much cryed up by some will not save this a man may have and yet not love God He may believe that God will come to judge the quick and the dead and hate him as the prisoner believeth the Judges coming to the Assizes and abhors the thoughts of him Take heed of resting in a general faith you may have this and be no better than Divels 2. There is a special faith fides quâ creditur when we do not only believe the report we hear of Christ but rest upon him embrace him taking hold of the horns of this Altar resolving there to abide In the body there are venae sugentes sucking veins which draw the meat into the stomack and concoct it there So faith is the sucking veine which draws Christ into the heart and applies him there This is the filiating faith by this we are made the children of God and wherever this faith is it is not like physick in a dead mans mouth but is exceeding operative it obligeth to duty it works by love Gal. 5.6 2. Why Faith makes us children why not as well other graces Repentance Love c Answ 1. Because Faith is instituted of God and honoured to this work of making us children Gods institution gives Faith its value and validity it is the Kings stamp makes the Coyne passe currant if he would put his stamp upon brass or leather it would go as currant as silver The great God hath authorized and put the stamp of his institution upon Faith and that makes it pass for currant and gives it a priviledge above all the graces to make us children 2. Faith makes us children as it is the vital principle Hab. 2.4 The just shall live by faith All Gods children are living none of them are still-born now by faith we live As the heart is the primum vivens the fountain of life in the body so Faith is the fountain of life in the soul 3. Faith makes us children as it is the uniting grace it knits us to Christ the other graces cannot do this by faith we are one with Christ and so we are akin to God being united to the Natural Son we become adopted sons The Kindred comes in by Faith God is the Father of Christ Faith makes us Christs Brethren * Hebr. 2.11 and so God comes to be our Father SECT 4. Setting forth the signs of Gods children 4. THE fourth particular to be discussed is To shew the signs of Gods children it concerns us to know whose children we are * Aut filii Dei aut filii Diaboli Aug. Austin saith All mankind are divided into two Ranks either they are the children of God or the children of the Divel †1. The first sign of our heavenly son-ship is tenderness of heart 2 Chron. 34.27 Because thy heart was tender A child-like heart is a render heart he who before had a flinty hath now a fleshy heart A tender heart is like melting wax to God he may set what seal he will upon it this tenderness of heart shews it self three wayes 1. A tender heart grieves for sin a child weeps for offending his father Peter shewed a tender heart when Christ looked upon him and he remembred his sin he wept as a childe Clemens Alexandrinus saith he never heard a Cock crow but he wept * Da mihi Domine in hoc exilio lachrymarum fontem quem super omnem dâ—litiarum copiam â—surio Aug. l. de contrit cord And some learned Writers tell us that by much weeping there seemed to be as it were Channels made in his blessed face The least hair makes the eye weep the least sin makes the heart smite Davids heart smote him when he cut off the Lap of King Sauls garment What would it have done if he had cut off his head 2. A tender heart melts under mercy Though when God thunders by affliction the rain of tears doth fall from a gracious eye yet the heart is never so kindly dissolved as under the Sun-beams of Gods mercy see how Davids heart was melted with Gods kindness 2 Sam. 7.18 Who am I O Lord God and what is my house that thou hast brought me hitherto there was a gracious thaw upon his heart So saith a childe of God Lord who am I a piece of dust and sin kneaded together that the orient beams of free-grace should shine upon me Who am I that thou shouldest pity me when I lay in my blood and spread the golden wings of mercy over me The soul is overcome with Gods goodness the tears drop the love flames mercy hath a melting influence upon the soul 3. A tender heart trembles under Gods threatnings Psalm 119.120 My flesh trembleth for fear of thee 2 Chron. 34.27 Because thy heart was tender and thou didst humble thy self before God when thou heardst his words against this place and didst rend thy clothes c. If the father be angry the child trembles When Ministers denounce the menaces and threats of God against sin tender souls sit in a trembling posture this frame of heart God delights in Isa 66.2 To this man will I look even to him that trembleth at my word a wicked man like the Leviathan is made without fear Job 41.33 He neither believes the Promises nor dreads the Threatnings let judgement be denounced against sin he laughs at the shaking of a spear he thinks either that God is ignorant and doth not see or impotent and cannot punish the mountains quake before the Lord the hills melt the rocks are thrown down by him Nahum 1.5 But the hearts of sinners are more obdurate than the rocks an hardned sinner like Nebuchadnezzar hath the heart of a beast given to him Dan. 4.16 a child-like heart is a tender heart the stone is taken away 2. The second signe of son-ship is Assimilation Col. 3.10 Ye have put on the new man which is renewed af-the image of him that created him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child resembles the father Gods children are like their heavenly Father they bear his very image and impresse wicked men say they are the children of God but there is too great a dissimilitude and unlikenesse the Jews brag'd they were Abrahams children but Christ disproves them by this argument because they were not like him John 8.40 Ye seek to kill me a man that have told you the truth which I have heard of God this did not Abraham You Abrahams children and go about to kill me Abraham would not have murdered an innocent you are more like Satan than Abraham ver 44. ye are of your father the Divel Such as are
Therefore I answer 1. In time of desertion God leaves in his children a seed of comfort 1 John 3.9 his seed remaineth in him Answ 1 This seed of God is a seed of comfort Though Gods children in desertion want the seale of the Spirit yet they have the Unction of the Spirit 1 John 2.27 Though they want the Sun yet they have a day-star in their hearts as the tree in winter though it hath lost its leaves and fruit yet there is sap in the root So in the winter of desertion there is the sap of grace in the root of the heart as it is with the Sun masking it self with a cloud when it denies light to the earth yet it gives forth its influence so though Gods dear adopted ones may lose the light of his countenance yet they have the influence of his grace Quest What grace appears in the time of desertion Ans 1. An high prizing of Gods ove If God should say to the deserted soul what wilt thou and it shall be granted to half of the Kingdom he would reply Lord that I might see thee as I was wont in the Sanctuary That I may have one golden beam of thy love the deserted soul slights all other things in comparison it is not gardens or orchards or the most delicious Objects that can give him contentment they are like musick to a sad heart he desires as Absalom to see the Kings face 2. A lamenting after the Lord. 'T is the saddest day with him when the Sun of righteousnesse is eclipsed a child of God can better bear the worlds stroak than Gods absence he is even melted into tears the clouds of desertion produce spiritual rain and whence is this weeping but from love 3. Willingnesse to suffer any thing so he may have a sight of God A child of God could be content with Simon of Cyrene to carry the Crosse if he were sure Christ were upon it he could willingly die if with Simeon he might die with Christ in his armes Behold here the seed of God in a believer the work of sanctification when he wants the wine of consolation Answ 2 Answ 2. I answer God hath a design of mercy in hiding his face from his adopted ones First it is for the trial of grace and there are two graces brought to trial in time of desertion 1. Faith 1. When we can believe against sence and feeling when we want an experience yet can trust to a ptomise when we have not the kisses of Gods mouth yet can cleave to the word of his mouth this is faith indeed here is the sparkling of the Diamond 2. Love When God smiles upon us it is not much to love him but when he seems to put us away in anger * Psal 27.9 now to love him and be as the Lime the more water is thrown upon it the hotter it burns this is love indeed That love sure is strong as death * Cant. 8.6 which the waters of desertion cannot quench Secondly It is for the exercise of grace we are all for comfort if it might be put to our choice we would be ever upon Mount Tabor looking into Canaan we are loth to be in trials agonies desertions as if God could not love us except he had us in his armes 'T is hard to lie long in the lap of spiritual joy and not fall asleep Too much Sun-shine causeth a drought in our graces oftentimes when God lets down comfort into the heart we begin to let down care As it is with Musitians before they have money they will play you many a sweet lesson but as soon as you throw them down money they are gone you hear no more of them Before joy and assurance O the sweet musick of prayer and repentance but when God throws down the comforts of his Spirit we either leave off duty or at least slacken the strings of our Viol and grow remisse in it Thou art taken with the money but God is taken with the musick Grace is better than comfort Rachel is more fair but Leah is more fruitful Comfort is fair to look on but grace hath the fruitful womb now the only way to exercise grace and make it more vigorous and lively is sometimes to walk in darknesse and have no light Isa 50.10 Faith is a star that shines brightest in the night of desertion I said I am cast out of thy sight yet will I look again toward thy holy Temple Jonah 2.4 Grace usually puts forth its most heroical acts at such a time 3. I answer God may forsake his children in regard Answ 3 of Vision but not in regard of Union Thus it was with Jesus Christ when he cryed out my God my God There was not a separation of the Union between him and his Father only a suspension of the Vision * Non suit divulsio unionis sed tantum suspensio visionis Gods love through the interposition of our sins may be darkned and eclipsed but still he is a Father The Sun may be hid in a cloud but it is not out of the firmament The Promises in time of desertion may be as it were sequestred we have not that comfort from them as formerly but still the believers title holds good in Law Answ 4 4. I answer when God hides his face from his child his heart may be towards him as Joseph when he spake roughly to his brethren and made them believe he would take them for Spies still his heart was towards them and he was as full of love as ever he could hold he was faine to go aside and weep So God is full of love to his children even when he seems to look strange And as Moses his Mother when she put her child into the ark of bulrushes and went away a little from it yet still her eye was toward it the babe wept I and the mother wept too So God when he goes aside as if he had forsaken his children yet he is full of sympathy and love towards them God may change his countenance but not break his covenant It is onething for God to desert another thing to disinherit Hosea 8.11 How shall I give thee up O Ephraim c. 'T is a Metaphor taken from a father going to disinherit his son and while he is setting his hand to the Deed his bowels begin to melt and to yearn over him and he thinks thus within himself Though he be a prodigal child yet he is a child I will not cut off the entail So saith God How shall I give thee up though Ephraim hath been a rebellious son yet he is a son I will not disinherit him Gods thoughts may be full of love when there is a vail upon his face the Lord may change his dispensation towards his children but not his disposition he may have the look of an enemy but the heart of a Father So that the beliver may say I am adopted and let God do what
destroy them had not Moses his chosen stood in the breach to turne away his wrath Let us never leave imploring our heavenly Physitian till he lay a Fig on ENGLANDS Boyle and cause it to recover 1 PET. 1.2 Grace unto you and Peace be multiplyed The beauty of Grace THE blessed Apostle having felt the Efficacy and Soveraignty of grace is taken up with the thoughts of it and so sweet is this wine of Paradise that he commends it to these dispersed Christians to whom he writes wishing them all encrease Grace unto you and Peace be multiplied The words run in the forme of a Salutation Grace unto you and Peace When we salute our friends we cannot wish them a greater blessing than Grace and Peace Other mercies lie without the Pale and are dispersed in common to men but Grace is a special Congiary and Gift bestowed on them who are the Favourites of heaven In the words observe 1. The Connexion 2. The Order 1. The Connexion Grace and Peace 1. The Connexion The way to have peace is to have grace grace is the breeder of peace the one is the root the other the flower peace is the sweet water that drops from the limbeck of a gracious heart 2. The Order 2. The Order First grace then peace grace hath the priority Grace and peace are two sisters but grace is the elder sister * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. and give me leave at this time to prefer the elder before the younger Grace unto you be multiplied For the illustration consider 1. What is meant by grace 2. The Authour of it 3. Why it is called grace 4. The Cogency of it 1. What is meant by grace This word GRACE is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath various acceptions in Scripture 1. Grace is sometimes taken for the favour of God Gen. 6.8 Noah found grace in the eyes of the Lord God did cast a gracious aspect upon him 2. Grace is taken for beauty as we say such a thing is graceful Jam. 1.11 The flower falleth and the grace of the fashion of it perisheth 3. Grace is taken figuratively and improperly for the shew of grace as we call that a face in the glass which is but the idaea and resemblance of a face so John 2.23 Many believed in his Name that believing was but a shew of faith as Austin and Theophilact note 4. Grace is taken in a genuine and proper sense so in the Text Grace be multiplied it may admit of this description Grace is the infusion of a new and holy principle into the heart whereby it is changed from what it was and is made after Gods own heart Grace makes not only a civil but sacred change it byasseth the soul heaven-ward and stamps upon it the image and superscription of God 2. The Authour or Efficient of grace namely the Spirit of God who is therefore call'd the Spirit of grace Zach. 12.10 The Spirit is the fountain from whence chrystal streams of grace flow * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Man as Clemens Alexandrinus observes is Gods Harp or Timbrel the Harp will not sound unless touched with the finger so the heart of man cannot put forth any gracious harmony till first it be touched with the finger of Gods Spirit this blessed Spirit works grace in the Subject 1. Universally 2. Progressively 1. Universally 1 Thes 5.10 The God of peace sanctifie you wholly The Spirit of God infuseth grace into all the faculties of the soul though grace be wrought but in part yet in every part in the understanding light in the conscience tenderness in the will consent in the affections harmony therefore grace is compared to leaven Matth. 13.33 because it swells it self into the whole soul and makes the Conversation to swell and rise as high as heaven 2. The Spirit of God works grace progressively he carries it on from one degree of another The Pelagians hold that gratia operans the beginning of grace is from God but gratia cooperans the progress of grace is from our selves so God shall be the Authour of faith and we the finishers God shall lay the first stone and we the Superstructure but alas there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts Should God withdraw his Spirit from the most holy men their grace might fail and annihilate †* Sublata causa tollitur effectus If the Sun withdraw its light though never so little there follows darkness in the Ayre we need not only habitual grace but assisting exciting subsequent grace The Ship needs not only the Sails but the winde to carry it there needs not only the Sailes of our Abilities and Endeavours but the winde of the Spirit to blow us to the heavenly Port. 3. Why the work of holiness in the heart is called grace Answ 1. Because it hath a super-eminency above nature * Caelitus delapsa Beza it is a flower which doth not grow in natures garden 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Divine extraction Jam. 3.17 By reason we live the life of men by grace we live the life of God 2. It is called grace because it is a work of free-grace * Gratia quasi gratis data every link in the golden chain of our salvation is wrought and enamel'd with free-grace That one should be sanctified and not another this is of grace that God should pass by many of the Noble Rich Learned and graft his heavenly endowments upon a more wilde luxuriant Stock a crabbed nature weaker parts well may it be called grace Quest Quest But why is not grace bestowed upon all Answ Answ We must hold with Zanchy there is alwayes a just reason of Gods will but in particular I answer 1. God gives grace to one and denies it to another to shew his Prerogative God is not bound to give grace to all Rom. 9.15 I will have mercy on whom I will have mercy Suppose two Malefactors brought before the King one he will pardon but not the other if any demand the reason he will answer 't is his Prerogative So God will give grace to one not to another he will make one a vessel of mercy the other a vessel of wrath this is his Prerogative The Apostle hath silenced all disputes in this kinde Rom. 9.20 21. Who art thou that replyest against God hath not the Potter power over the clay If we could suppose a Plant to speak Why was not I made a Bird or a Beast Why should not I have reason just so it is when vain man enters into contest with God Why should not I have grace as well as another Dispute not against Prerogative let not the clay syllogize with the Potter 2. I answer God may justly deny his grace to any wicked man for two reasons 1. Because once he had grace and lost it if a father give his son a stock to trade
used Jobs wife as a Ladder by which he would have scaled the impregnable Tower of Jobs faith Still retain thy integrity a cutting kind of speech as if the Divel had said God hath pull'd down thy hedge he hath smitten thee in thy children and art thou so sensless as still to serve and worship God what hast thou got by his service where are thy earnings what hast thou to shew but thy Boiles Throw off Religion Curse God and dye Satans physick alwayes poysons Mal. 3.14 Ye have said It is vain to serve God and What profit is it that we have kept his Ordinance We have mourn'd and fasted and have almost fasted away all we have we will fast no longer When a mans estate is low and his spirit troubled now Satan begins to throw in his Angle and oftentimes Satan makes use of poverty to put a man upon indirect courses Agur fear'd his heart in poverty Prov. 30.8 9. Oh keep thy heart in adversity beware of taking the forbidden fruit 5. Keep thy heart in time of prosperity The Moon the fuller it is the more remote it is from the Sun and oftentimes the more full a man is of the world the further his heart is from God Deutr. 32.15 Jesurun waxed fat and kicked 't is hard to abound in prosperity and not abound in sin a full cup is hardly carried without spilling the Trees are never more in danger of the winde than when they blossome pride idleness luxury * Multos felicitas pâ—rataiâ— paâ— victâ—s reddidiâ— are the three daughters which are bred of plenty Sampson fell asleep in Dalilahs lap millions in the lap of prosperity have slept the sleep of death Agur prayed Give me not riches Prov. 30.8 He knew his heart would be ready to run wilde the worlds golden apple bewitcheth When God sets an hedge of prosperity about us we had need set an hedge of caution and circumspection 3. Reasons enforcing heart-custody 3. The next thing is why we must be so careful about keeping of our hearts the Reasons are 1. Because the heart is a slippery piece Jer. 17.9 The heart is deceitful above all things in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is a Jacob above all things the heart is a supplanter if we are not very cautious and watchful our hearts will put a cheat upon us There is deceit in coyne in friends in books but the heart hath an art of deceiving beyond all 't is a desperate impostor * Grande profundum est homo Aug. the way of the heart is like a Serpent upon a Rock O the pleats and folds the subtilties and labyrinths of a self-deceiving heart Let us a little trace the heart in its fallacies and stratagems and see if there be not reason to lie sentinel continually and set a strong guard about it The heart will deceive us about things sinful lawful religious 1. The heart will deceive us about things sinful 1. The heart will tell us sin is but small and being small it is venial 2. The heart will apologize for sin masking over bad transactions with golden pretences 3. The heart will tell a man he may keep his sin and keep his Religion too 2 Kings 17.33 They feared the Lord and served their own gods The heart will secretly suggest to a man thus as long as he goes to Church and gives almes he may secretly indulge corruption as if duty gave a man a Pattent and License to sin 4. The heart will quote Scripture to justifie sin 1 Cor. 9.20 22. To the Jewes I became as a Jew that I might gain the Jewes I am made all things to all men c. This Text the heart will bring for sinful compliance O subtile heart that canst finde out Scripture to damn thy self though Saint Paul in things indifferent would conform to others that he might save their souls yet he would not to gratifie them violate a Law or deny an Article of his Greed and if the heart is so treacherous being alwayes more ready to excuse sin than examine it what care and circumspection should we use in keeping our hearts that they do not decoy us into sinne before we are aware 2. The heart will deceive us about things lawful in two cases 1. It is lawful to endeavour to preserve our credit A good name is a precious oyntment but under a pretence of preserving the name the heart is ready to tempt a man to self-seeking and make him do all to get a name John 12.43 Thy loved the praise of men more than the praise of God 2. It is lawful to take comfort in estate and relations Deutr. 26.11 But the heart will be ready here to overshoot how oft is the wife and childe laid in Gods room the full stream of the affection runs out to the creature and scarce a drop of love to Christ this is the deceit of the heart it makes us offend most in lawful things more are killed with wine than poyson they are afraid of poyson but take wine in the excess Gross sins affright but how many surfeit upon lawful things when we overdo we undo 3. The heart will deceive us about things religious 1. Our duties 2. Our graces 1. Our duties The heart will tell us it is enough to come to Word and Sacrament though the affections are not at all wrought upon this is like the Salamander which lives in the fire but as Naturalists say it is never the hotter Will this be any Plea at Gods bar to tell the Lord how many Sermons you have heard surely it will be the bringing of Uriahs letter it will be an evidence against you How subtile is the heart to plot its own death and bring a man to hell in the way of duty 2. Our graces the heart is like a flattering glass that would make the hypocrite look fair the foolish Virgins thought they had oyle many strongly conceit they have grace but have none The hypocrites knowledge is no better than ignorance 1 John 2.4 He hath illumination but not assimilation he is not made like Christ The hypocrites faith is fancy he believes but his heart is not purified * Acts 15.9 he pretends to trust God in greater matters but dares not trust him in lesser he will trust God with his soul but not with his estate Well if the heart be thus deceitful what need have we with all keeping to keep the heart do with the heart as with a cheater we will trust a cheater no further than we can see him the heart is a grand cheater it will supplant and cozen try it but do not trust it Prov. 28.26 He that trusteth in his own heart is a fool 2. We must excubias agere keep the heart with watch and ward because it is not only false but fickle God complains of Israel that their goodness was as the early dew Hos 6.4 The Sun ariseth and the dew vanisheth the
Anselm say Let me rather fall into hell than sin wouldst thou keep thy heart environ it with love death cannot break this fence 3. Faith this is call'd a shield Ephes 6.16 The shield Fence 3 fenceth the head guards the vitals this blessed shield of faith preserves the heart from danger The shield defends all the Armour the Helmet and Breast-plate The shield of faith defends the other graces the Breast-plate of love the Helmet of hope the Girdle of truth When Satan strikes at a Christians heart faith beats back the blow and wounds the head of the old Serpent 1 Pet. 5.9 Whom resist stedfast in faith faith is the best safeguard faith brings in peace Rom. 15.13 Peace in believing And peace fortifies the heart Phil. 4.7 The peace of God shall keep your heart 4. A good conscience The heart is placed in the midst Fence 4 of the body and as it is strongly secured with ribs about it so it hath a film over it in which it is kept call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the ribs about the heart which fence it I may compare the graces to the film in which the heart is kept I may compare a good conscience this keeps the soul that nothing can annoy it Murus Aheneus esto c. Good conscience is a brazeen wall about the Castle of the heart these are the fences that keep the heart Answ 9 9. If you would have your hearts kept beg of God that he would keep them for you set not about this work in your own strength but look higher go to God he is the great Lord-Keeper Psal 121.5 The Lord is thy Keeper * Utinam ut mihi semper à dexteris fis bone Jesu Bern. it is good to go alwayes with such a Keeper this is the reason none of the Saints are lost because the Lord is their Keeper 1 Pet. 1.5 Who are kept by the power of God Every Ward hath a Guardian to keep him choose God for thy Guardan they are safe whom God keeps lock up thy heart with God and give him the Key Motives to heart-custody The Motives that may perswade us to look after the keeping of our hearts are these 1. If we do not keep our hearts the Divel will keep them shall we let Satan have them when a rude Army gets into a Town what work do they make what Rapines Plunders Massacres when Satan possesseth hearts he carries them at last violently as he did the Swine into the Sea Satan is first crafty then cruel 1. He is crafty his work is to fish for hearts and he is very subtile he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his policies and stratagems 2 Cor. 2.11 1. He observes the humours of the body and layes sutable baits the Divel cannot know the heart but he may observe the temper and constitution * Novit Diabolus cui illecebras carn◠ingerat cui virus invi diae insundat omnium discurit mores Leo. he tempts a sanguine man with beauty a covetous man wich gold as the Husband-man knows what ground is fit for Barley what for Wheat Satan hath not been a Tempter so long but by this time hath gained experience having commenced Master of his black Art 2. Satan baits his hook with Religion he tempts to sin under a pretext of piety thus transforming himself into an Angel of light He tempts some to make away themselves that they may not live any longer to sin against God Who would suspect Satan when he comes as a Divine and quotes Scripture Thus cunningly doth the Divel angle for hearts 2. Having once gotten his prey he is cruel his cruelty exceeds the rage of all Tyrants we read of Hannibal Antiochus Nero who caused the Christians to be put in Coats laid over with pitch and brimstone burning all night that they might be a living Torch to them that passed by this is nothing to the unparallel'd barbarisme and cruelty of Satan his name is Apollyon Devourer he rent and tore the man in whom he was and threw him into the fire Matth. 17.15 If he was so fierce when he was chained what will he do when he hath full power when he had taken away all Jobs Estate smitten his body full of soars and thrown the house upon his children yet all this was in the Divels account but a touch of the finger Job 1.11 If the touch of his finger be so heavy what will the weight of his loyns be Oh then if Satan be so subtile in fishing for hearts and so savage when he gets mens hearts let us have a care to keep our hearts if we do not keep them Satan will keep them for us and then see what havock he will make 2. He that keeps his heart keeps his peace whence are our perturbations and disquiets but from the neglect of our spiritual watch he that keeps his heart all day may lie down in peace at night Psal 4.8 What a comfort will this be to a Christian in every condition in a low condition when he thinks thus with himself Though I have lost my friends and estate yet I have kept my heart in a sick condition we shall shortly be chained to a sick-bed but when a Christian shall keep his bed it will be no small comfort to him that he hath kept his heart in a dying condition death may take away the life but not the heart that jewel God layes claim to and it is kept for him The heavenly race 1 COR. 9.24 Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain REligion is a business of the greatest importance the Soul which is the more Noble and Divine part is concern'd in it and as we act our part here so we shall be for ever happy or miserable the advice of Solomon in this case is most seasonable Whatsoever thy hand findeth to do do it with thy might for there is no work nor device nor wisdom in the grave whither thou goest Eccles 9.10 The business of Religion requires our utmost zeal and intension Mat. 11.12 1. Sometimes the work we are to do for heaven is set out by striving Luke 13.24 Strive to enter in at the strait gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive as in an agony strive as for a matter of life and death so Cornelius à lapide though we must be men of peace yet in matters of Religion we must be men of strife 't is an holy strife a blessed contention indeed the Apostle saith Let nothing be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through strife but though strife doth not do well among Christians yet it doth well in a Christian he must strive with his own heart or he will never get to heaven 2. Sometimes our work for heaven is compared to wrestling Ephes 6.12 We wrestle not against flesh and blood but against principalities and powers c. Our life is a
Frankincense and Myrrhe ver 9 11. In the third Chapter the Evangelist records his Baptisme in the fourth his tentations in the fifth his preaching which Chapter is like a rich mine every veine hath some gold in it There are four things in this Chapter which offer themselves to our view 1. The Preacher 2. The Pulpit 3. The Occasion 4. The Sermon 1. The Preacher 1. The Preacher Jesus Christ The best of Preachers He went up He in whom there was a combination of vertues a constellation of beauties He whose lips were not only sweet as the hony-comb but did drop as the hony-comb his words an Oracle his works a Miracle his life a Pattern his death a Sacrifice He went up into a mountain and taught Jesus Christ was every way enobled and qualified for the work of the Ministry 1. Christ was an intelligent Preacher He had the Spirit without measure John 3.34 and knew how to speak a word in due season when to humble when to comfort We cannot know all the faces of our hearers Christ knew the hearts of his hearers He understood what Doctrine would best suit with them as the husbandman can tell what sort of graine is proper for such a soyle 2. Christ was a powerful Preacher He spake with authority Matth. 7.29 He could set mens sinnes before them and show them their very hearts John 4.29 Come see a man which told me all things which ever I did That is the best Glasse not which is most richly set with Pearle but which shows the truest face Christ was a Preacher to the conscience He breathed as much zeal as eloquence he often touched upon the heart-strings What is said of Luther is more truly applicable to Christ He spake as if he had been within a man He could drive the wedge of his Doctrine in the most knotty piece He was able with his two-edged sword to pierce an heart of stone Never man spake like this man John 7.46 3. Christ was a successeful Preacher He had the Art of converting souls John 10.40 Many beleeved on him yea persons of rank and quality John 12.42 Among the chief Rulers many beleeved He who had Grace poured into his lips Psalm 45.2 could pour grace into his hearers hearts He had the Key of David in his hand and when he pleased did open the hearts of men and make way both for himself and his Doctrine to enter If he did blow the Trumpet his very enemies would come under his Banner upon his Summons none durst but surrender 4. Christ was a lawful Preacher as He had his Unction from his Father so his Mission John 8.18 The Father that sent me bears witnesse of me Christ in whom were all perfections concentred yet would be solemnly sealed and inaugurated into his Ministerial as wel as Mediatory Office if Jesus Christ would not enter upon the work of the Ministry without a Commission how absurdly impudent are they who without any warrant dare invade this holy Fuction There must be a lawful admission of men into the Ministry * Nemo in Ecclesia debet publice concionari nisi rite vocatus Austin Heb. 5.4 No man taketh this honour to himself but he that is called of God as was Aaron Our Lord Christ as he gave Apostles and Prophets which were extraordinary Ministers so Pastors and Teachers which were initiated and made in an ordinary way Ephes 4.11 and He will have a Ministry perpetuated Matth. 28.20 Lo I am with you alway even unto the end of the world Sure there is as much need of Ordination now as in Christs time and the time of the Apostles there being then extraordinary gifts in the Church which are now ceased Object 1. But why should not the Ministry lye in common Hath the Lord spoken only by Moses Num. 12.2 Why should not one preach as well as another Answ Because God who is the God of order hath made the work of the Ministry a select distinct Office from any other As in the body natural the members have a distinct office the eye is to see the hand to work you may as well say why should not the hand see as well as the eye because God hath made the distinction He hath put the visive faculty into the one and not the other So here God hath made a distinction between the work of the Ministry and other work Quest Where is this distinction Answ 1. We finde in Scripture a distinction between Pastor and People 1. Pet. 5.2 The Elders or Ministers I exhort Feed the flock of God which is among you If any one may preach by the same rule all may and then what will become of the Apostles distinction Where will the flock of God be if all be Pastors 2. God hath cut out the Minister his work which is proper for him and doth not belong to any other 1 Tim. 4.13 Give attendance to reading to exhortation to doctrine give thy self wholly to them or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou wholly in them This charge is peculiar to the Minister and doth not concern any other It is not spoken to the Tradesman that he should give himself wholly to Doctrine and Exhortation no let him look to his shop it is not spoken to the plough-man that he should give himself wholly to preaching no let him give himself to his plough It is the Ministers charge the Apostle speaks to Timothy and in him to the rest who had the hands of the Presbytery laid on them and 2 Tim. 2.15 Study to shew thy self approved a workman that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth This is spoken peculiarly to the Minister Every one that can read the Word aright cannot divide the Word aright So that the work of the Ministry doth not lye in common it is a select peculiar work As none might touch the Arke but the Priests none may touch this Temple-office but such as are called to it Object 2. But if a man hath gifts is not this sufficient I answer no as grace is not sufficient to make a Minister so neither gifts The Scripture puts a difference between gifting and sending Rom. 10.15 How shall they preach unlesse they be sent If gifts were enough to constitute a Minister the Apostle should have said How shall they preach unlesse they be gifted but he saith Unlesse they be sent As in other callings gifts do not make a Magistrate The Attorney that pleads at Bar may have as good gifts as the Judge that sits upon the Bench but he must have a Commission before he sit as Judge If it be thus in matters Civil much more Ecclesiastical and Sacred which are as Bucer saith Maximi mementi things of the highest importance Those therefore that do usurp the Ministerial work without any special designation and appointment do discover more pride than zeale They act out of their sphere and are guilty
God giveth him not power to eat thereof Religion makes no man a Niggard though it teacheth prudence yet not sordidness 2. Who act below themselves as they are Christians while they sinfully comply and prostitute themselves to the humours of others a base kind of mettle that will take any stamp they will for a piece of silver part with the jewel of a good conscience they will be of the State-Religion they will dance to the Divels Pipe if their Superiour commands them These are Poor-spirited but not Poor in Spirit 4. I distinguish between Poor in an Evangelical sense and in a Popish sense the Papists give a wrong gloss upon the Text by Poor in spirit they understand those who renouncing their Estates vow a voluntary poverty living retiredly in their Monasteries * Monasteriis Caenobiiâ— Pauperes Bellarm. but Christ never meant these he doth not pronounce them blessed who make themselves poor leaving their Estates and their Callings but such as are Evangelically poor Well then what are we to understand by Poor in spirit the Greek word for Poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only taken in a strict sense for those who live upon Alms * Ad extremam inopiam reducti Beza quibus nihil superest but in a more large sense for those who are destitute as well of inward as outward comfort Poor in spirit then signifies those who are brought to the sense of their sins and seeing no goodness in themselves despair in themselves and sue wholly to the mercy of God in Christ * Qui serio cordis affectu pauperiem suam agnoscunt spem fiduciam in una miserecordia Dei propter Christum repositam habent Paraeus Poverty of spirit is a kind of self-annihilation such an expression I find in Calvin The poor in spirit saith he are they who see nothing in themselves but flie to mercy for Sanctuary such an one was the Publican Luk. 18.13 God be merciful to me a sinner of this temper was Saint Paul Phil. 3.9 That I may he found in Christ not having mine own righteousness these are the poor which are invited as Guests to Wisdoms Banquet Prov. 7.3 4. Here several Questions may be propounded 1. Why doth Christ here begin with poverty of spirit Quest 1 why is this put in the fore-front I answer Answ Christ doth it to shew that poverty of spirit is the very basis and foundation of all the other graces that follow * Totius a â—ificii fundamen Avendanus You may as well expect fruit to grow without a root as the other graces without this till a man be Poor in spirit he cannot mourn Poverty of spirit is like the fire under the Still which makes the water drop from the eyes when a man sees his own defects and deformities and looks upon himself as undone then he mourns after Christ the springs run in the vallies Psal 104.10 When the heart becomes a valley and lies low by poverty of spirit now the springs of holy mourning run there Till a man be Poor in spirit he cannot hunger and thirst after righteousness he must first be sensible of want before he can hunger therefore Christ begins with poverty of spirit because this ushers in all the rest Quest 2 2. The second Question is What is the difference between poverty of spirit and humility Answ These are so like that they have been taken one for the other Chrysostom by poverty of spirit understands humility * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc yet I think there is some difference they differ as the cause and the effect Tertullian saith none are poor in spirit but the humble * Nulli pauperes spiritu nisi hamiles Tert. he seems to make humility the cause of poverty of spirit I rather think poverty of spirit is the cause of humility for when a man sees his want of Christ and how he lives on the Alms of free-grace this makes him humble he that is sensible of his own vacuity and indigence with the Violet hangs down his head in humility humility is the sweet spice that grows from poverty of spirit Quest 3 3. What is the difference between poverty of spirit and self-denial I answer in some things they agree in some things they differ In some things they agree for the Poor in spirit is an absolute self-denier he renounceth all opinion of himself he acknowledgeth his dependance on Christ and free-grace but in some things they differ the self-denier parts with the world for Christ the poor in spirit parts with himself for Christ i. e. his own righteousness the poor in spirit sees himself nothing without Christ the self-denier will leave himself nothing for Christ And thus I have shewed what poverty of spirit is The words thus opened present us with this truth Doctr. That Christians must be poor in spirit or thus Doctr. Poverty of spirit is the jewel which Christians must wear As the best creature was made out of nothing namely light so when a man sees himself nothing out of this nothing God makes a most beautiful creature it is Gods usual method to make a man poor in spirit and then fill him with the graces of the Spirit as we deal with a Watch we take it first in pieces and then set all the wheels and pins in order So the Lord doth first take a man all in pieces shews him his undone condition and then sets him in frame The Reasons are 1. Till we are poor in spirit we are not capable of receiving Reason 1 grace he who is swell'd with an opinion of self-excellency and self-sufficiency is not fit for Christ he is full already intus existens prohibet extraneum if the hand be full of pebbles it cannot receive gold the glass is first emptied before you poure in wine God doth first empty a man of himself before he poures in the precious wine of his grace none but the poor in spirit are within Christs Commission Isa 61.1 The Spirit of the Lord God is upon me he hath sent me to bind up the broken-hearted that is such as are broken in the sense of their unworthiness 2. Till we are poor in spirit Christ is never precious Reason 2 before we see our own wants we never see Christs worth poverty of spirit is sal condimentum the sawce which makes Christ relish sweet to the soul mercy is most welcome to the poor in spirit he who sees himself clad in filthy rags Zach. 3.4 5. what will he give for change of rayment the righteousness of Christ what will he give to have the fair Mitre of salvation set upon his head when a man sees himself almost wounded to death how precious will the balm of Christs blood be to him when he sees himself deep in Arrears with God and is so far from paying the debt that he cannot sum up the debt how glad would he be of a surety the Pearle
lived a very civil life go home and mourn because thou art but civil many a mans civility being rested upon hath damned him 'T is sad for men to be without repentance but 't is worse to need no repentance Luke 15.7 9. Tears are but finite 't is but awhile that we shall Motive 9 weep after a few showres that fall from our eyes we shall have a perpetual sunshine in heaven the bottle of tears is stopt Rev. 7. ult God shall wipe away all tears when sin shall cease tears shall cease Psal 30.5 Weeping may endure for a night but joy cometh in the morning in the morning of the Ascension then shall all tears be wiped away Motive 10 10. The benefit of holy mourning the best of our commodities come by water 1. Mourning doth make the soul fruitful in grace When a showre falls the herbs and plants grow Isaiah 16.9 I will water thee with my tears O Heshbon I may allude to it tears water our graces and make them flourish Psal 104 10. he sends his springs into the vallies that is the reason the vallies flourish with corn because the springs run there where the springs of sorrow run there the heart bears a fruitful crop Leah was tender-eyed she had a watry eye and was fruitful the tender-eyed Christian usually brings more of the fruits of the Spirit a weeping eye is the water-pot to water our graces 2. Mourning doth fence us against the Divels Tentations Tentations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery darts Ephes 6.16 because indeed they set the soul on fire Tentations enrage anger inflame lust now the waters of holy Mourning quench these fiery darts wet powder will not soon take the fire when the heart is wetted and moistned with sorrow it will not so easily take the fire of Tentation tears are the best Engines and Water-works to quench the Divels fire * Faciem nostram debemus magis lachrymis rigare quaem lavacris and if there be so much profit and benefit in Gospel-sorrow then let every Christian wash his face every Morning in the Lavor of tears †11. And lastly to have a melting frame of spirit is Motive 11 a great sign of Gods presence with us in an Ordinance 't is a sign the Sun of righteousness hath risen upon us when our frozen hearts thaw and melt for sin it is a saying of St. Bernard By this you may know whether you have met with God in a duty when you find your selves in a melting and mourning frame we are apr to measure all by comfort we think we never have Gods presence in an Ordinance unless we have joy herein we are like Thomas unless saith he I shall see in his hands the print of the nails I will not believe John 20.25 So are we apt to say Unless we have incomes of comfort we will not believe that we have found God in a duty but if our hearts can melt kindly in tears of love this is a real sign that God hath been with us as Jacob said Gen. 28.16 Surely the Lord is in this place and I knew it not So Christian when thy heart breaks for sin and dissolves into holy tears God is in this duty though thou knowest it not Methinks all that hath been said should make us spiritual Mourners perhaps we have tryed to mourn and cannot but therefore as a man that hath digged so many fathoms deep for water and can find none at last he digs till he finds a spring so though we have been digging for the water of tears and can find none yet let us weigh all that hath been said and set our hearts again to work and perhaps at last we may say as Isaacs servants Gen. 26.32 We have found water When the herbs are pressed the watery juyce comes out these eleven serious Motives may press out tears from the eye Quest But may some say My constitution is such that I cannot weep I may as well go to squeeze a Rock as think to get a tear Answ But if thou canst not weep for sin can'st thou grieve Intellectual mourning is best there may be sorrow where there are no tears * Curae loves loquuntur ingentes stupent the Vessel may be full though it wants vent it is not so much the weeping eye God respects as the broken heart yet I would be loth to stop their tears who can weep God stood looking on Hezekiahs tears Isa 38.5 I have seen thy tears Davids tears made Musick in Gods ears Psal 6.8 The Lord hath heard the voyce of my weeping 'T is a sight fit for Angels to behold tears as pearls dropping from a penitent eye CHAP. IX Shewing the hindrances of mourning Quest BUT what shall we do to get our heart into this mourning frame Answ Do two things 1. Take heed of those things which will stop these Channels of mourning 2. Put your selves upon the use of all means that will help forward holy mourning 1. Take heed of those things which will stop the current of tears there are nine hindrances of mourning Hindr. 1 1. The love of sin the love of sin is like a stone in the pipe which hinders the current of water the love of sin makes sin taste sweet and this sweetness in sin-bewitcheth the heart Saint Hierom saith it is worse to love sin than to commit it A man may be overtaken with sin Gal. 6.1 And he that hath stumbled upon sin unawares will weep but the love of sin hardens the heart keeps the Divel in possession in true mourning there must be a grieving for sin but how can a man grieve for that sin which his heart is in love with oh take heed of this sweet poyson the love of sin freezeth the soul in impenitency Hindr. 2 2. Despair despair affronts God undervalues Christs blood damns the soul Jerem. 8.12 They said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart This is the language of despair there is no hope I had as good follow my sins still and be damned for something despair presents God to the soul as a Judge clad in the garments of vengeance Isa 59.17 Judas his despair was in some sense worse than his Treason Despair destroys Repentance for the proper ground of Repentance is mercy Rom. 2.4 The goodness of God leads thee to Repentance But despair hides mercy out of sight as the cloud covered the Ark Exod. 39. Oh take heed of this Despair is an irrational sin there is no ground for it the Lord shews mercy to thousands why mayest not thou be one of a thousand the wings of Gods mercy like the wings of the Cherubims are stretched out to every humble penitent though thou hast been a great sinner yet if thou art a weeping sinner there 's a golden Scepter of mercy held forth Psal 103.11 Despair locks up the soul in impenitency 3. A conceit
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
Divel let me tell you God hath charg'd every man not to meddle or have any league of friendship with you Prov. 22.24 Make no friendship with an angry man and with a furious man thou shalt not go What a monster is he among men that every one is warned to beware of and not come near as one who is unfit for humane society make no league saith God with THAT MAN if thou takest him into thy society thou takest a Snake into thy bosome with a furious man thou shalt not go Wilt thou walk with the Divel the furious man is possessed with a wrathful Divel Oh that all this might help to meeken and sweeten Christians spirits Object But it is my nature to be passionate Answ 1. This is sinful arguing it is secretly to lay our sin upon God we learned this from Adam Gen. 3.12 The woman whom thou gavest to be with me she gave me of the tree and I did eate rather than Adam would confesse his sin he would father it upon God the woman thou gavest me as if he had said it thou hadst not given this woman to me I had not eat So saith one it is my nature this is the froward peevish nature God hath given me oh no thou chargest God falsly God gave thee no such nature he made man upright Eccles 7.25 God made thee straight thou madest thy self crooked all thy affections at first thy joy love anger were set in order as the Stars in their right orb but thou didst misplace them and make them move Excentrick at first the affections like several Musick-instruments well-tuned did make a sweet consort but sin was the jarring string that brought all out of tune vain man plead not 't is thy nature to be angry thank thy self for it natures spring was pure till sin poysoned the spring Answ 2. Is it thy nature to be fierce and angry this is so far from being an excuse that it makes it so much the worse it is the nature of a Toad to poyson that makes it the more hateful if a man were indited for stealing and he should say to the Judge Spare me it is my nature to steal were this any excuse the Judge would say Thou deservest the rather to dye Sinner get a new nature flesh and blood cannot enter into the Kingdom of God SECT 3. How to attain this grace of meekness Quest HOW shall I do to be possessed of this excellent grace of meekness Answ 1. Often look upon the meekness of Christ the Scholar that would write well hath his eye often upon the Copy 2. Pray earnestly that God will meeken thy spirit God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all grace 1 Pet. 5.10 He hath all the graces in his gift Sue to him for this grace of meekness if one were Patron of all the Livings in the Land men would sue to him for a Living God is Patron of all the graces let us sue to him mercy comes in at the door of prayer Ezek. 36.26 37. I will yet for this be enquired of by the house of Israel to do it for them Meekness is the commodity we want let us send prayer as our Factor over to heaven to procure it for us and pray in faith when faith sets prayer on work prayer sets God on work all divine blessings come streaming to us through this golden channel of prayer MATTH 5.6 Blessed are they which do hunger and thirst after Righteousness CHAP. XIII Describing the Nature of spiritual hunger WE are now come to the fourth step of blessedness Blessed are they that hunger The words fall into two parts 1. A Duty implied 2. A Promise annexed 1. A Duty implied Blessed are they that hunger 1. The Duty implied Spiritual hunger is a blessed hunger Doctr. Quest 1. What is meant by hunger Answ Hunger is put for desire Isa 26.9 Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most sutable and proportionable to it self Quest 2. Whence is this hunger Answ Hunger is from a sense of want he who spiritually hungers hath a real sense of his own indigence he wants righteousness Quest 3. What is meant by righteousness Answ There is a two-fold righteousness 1. Of Imputation 2. Of Implantation 1. Justitia imputativa 1. A righteousness of Imputation viz. Christs righteousness Jer. 23.6 He shall be called the Lord our righteousness This is as truly ours to justifie as it is Christs to bestow by vertue of this righteousness God looks upon us as if we had never sinned Num. 23.21 this is a perfect righteousness Col. 2.10 Ye are compleat in him this doth not only cover but adorn he who hath this righteousness is equal to the most illustrious Saints the weakest believer is justified as much as the strongest this is a Christians triumph when he is defiled in himself he is undefiled in his head in this blessed righteousness we shine brighter than the Angels this righteousness is worth hungring after 2 Justitia implantativa 2. A righteousness of Implantation that is inherent righteousness viz. the graces of the Spirit holiness of heart and life which Cajetan calls universal righteousness this a pious soul hungers after This is a blessed hunger bodily hunger cannot make a man so miserable as spiritual hunger makes him blessed this evidenceth life a dead man cannot hunger hunger proceeds from life the first thing the child doth when it is born is to hunger after the breast spiritual hunger follows upon the new birth 1 Pet. 2.2 Saint Bernard in one of his Soliloquies comforts himself with this that sure he had the truth of grace in him because he had in his heart a strong desire after God * Certus sum per gratiam defiderium â—ui habere me in toto corde Bern. Solil 't is happy when though we have not what we should we desire what we have not the appetite is as well from God as the food SECT I. The Inferences drawn from the Proposition 1. SEE here at what a low price God sets heavenly Use 1 things it is but hungring and thirsting Inform. Isa 55.1 Ho every one that thirsteth come ye to the waters buy Branch 1 without money We are not bid to bring any merits as the Papists would do nor to bring a sum of money to purchase righteousness Rich men would be loth to do that all that is required is to bring an appetite Christ hath fulfilled all righteousness we are only to hunger and thirst after righteousness this is equal and reasonable God requires not Rivers of oyle but sighs and tears the invitation of the Gospel is free if a friend invite Ghuests to his Table he doth not expect they should bring money to pay for their Dinner only come with an appetite so saith God T is not pennance pilgrimage self-righteousness I require only bring a stomack hunger and thirst after righteousness God
might have set Christ and salvation at an higher price but he hath much beaten down the price Now as this shews the sweetness of Gods Nature he is not an hard Master so it shews us the inexcusableness of them who perish under the Gospel What Apology can any man make at the day of judgement when God shall ask that question Friend why didst thou not embrace Christ I set Christ and grace at a low rate if thou hadst but hungered after righteousness thou might'st have had it but thou didst slight Christ thou hadst such low thoughts of righteousness that thou wouldst not hunger after it how dost thou think to escape who hast neglected so great salvation The easier the terms of the Gospel are the sorer punishment shall they be thought worthy of who unworthily refuse such an offer Branch 2 2. It shews us a true Character of a godly man he hungers and thirsts after spiritual things Isa 26.9 Psal 73.25 A true Saint is carried upon the wing of desire 't is the very temper and constitution of a gracious soul to thirst after God Psal 42.2 In the word preached now he is big with desire these are some of the pantings of his soul Lord Thou hast led me into thy Courts O that I may have thy sweet presence that thy glory may fill the Temple This is thy Limning house wilt thou draw some sacred Lineaments of grace upon my soul that I may be more assimilated and changed into the likeness of my dear Saviour In prayer how is the soul filled with passionate longings after Christ prayer is expressed by groans unutterable Rom. 8.26 The heart sends up whole Vollies of sighs to heaven Lord one beam of thy love one drop of thy blood SECT 2. Containing a Reprehension of such as do not hunger after Righteousness Use 2 IT reproves such as have none of this spiritual hunger they have no winged desires Reproof the edge of their affections Branch 1 is blunted honey is not sweet to them that are sick of a Feaver and have their tongues imbittered with Choler So those who are soul-sick and in the gall of bitterness find no sweetness in God or Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin tastes sweeter to them they have no spiritual hunger That men have not this hunger after righteousness appears by these seven Demonstrations 1. They never felt any emptiness they are full of their own righteousness Rom. 10.3 Now the full stomack loaths the honey-comb this was Laodicea's disease she was full and had no stomack either to Christs gold or eye-salve Rev. 3.17 When men are filled with pride this flatuous distemper hinders holy longings as when the stomack is full of wind it spoils the appetite none so empty of grace as he that thinks he is full he hath most need of righteousness that doth least want it 2. That men do not hunger after righteousness appears because they can make a shift well enough to be without it If they have oyle in the Cruse the world coming in they are well content grace is a commodity that is least missed you shall hear men complain they want health they want Trading but never complain they want Righteousness if men lose a meal or two they think themselves half undone but they can stay away from Ordinances which are the Conduits of grace Do they hunger after righteousness who are satisfied without it nay who desire to be excused from feeding upon the Gospel-banquet * Luke 14.18 sure he hath no appetite who entreats to be excused from eating 3. It is a sign they have none of this spiritual hunger who desire rather sleep than food they are more drowsie than hungry some there are who come to the Word that they may get a nap to whom I may say as Christ did to Peter Mark 14.37 Couldst thou not watch one houre 't is strange to see a man asleep at his meat others there are who have a deep sleep fallen upon them they are asleep in security and they hate a soul-awakening Ministry while they sleep their damnation slumbereth not 1 Pet. 2.3 4. It appears men have no spiritual hunger because they refuse their food Christ and Grace are offered nay pressed upon them but they put away salvation from them as the froward child puts away the breast Psal 81.11 Acts 13.46 Such are your Phanaticks and Enthusiasts who put away the blessed Ordinances and pretend Revelations That is a strange Revelation that tells a man he may live without food these prefer Husks before Manna they live upon Aery Notions being fed by the Prince of the Ayre 5. 'T is a sign they have none of this spiritual hunger who delight more in the garnishing of the dish than in food these are they who look more after Elegancy and notion in Preaching than solid matter it argues either a wanton palate or a surfeited stomack to feed on sallets and kickshaws neglecting wholsom food 1 Tim. 6.3 4. If any man consent not to wholsome words he is proud knowing nothing c. The plainest truth hath its beauty they have no spiritual hunger that desire only to feast their fancy of such the Prophet speaks Ezek. 33.32 Thou art to them as a very lovely song of one that hath a pleasant voyce and can play well on an Instrument If a man were invited to a Feast and there being Musick at the Feast he should so listen to the Musick that he did not mind his meat you would say Sure he is not hungry so when men are for gingling words and like rather gallantry of speech than spirituality of matter it is a sign they have surfeited stomacks and itching ears 6. They evidence little hunger after righteousness that prefer other things before it viz. their profits and recreations If a boy when he should be at dinner is playing in the street it is a sign he hath no appetite to his meat were he hungry he would not prefer his play before his food So when men prefer vain things which cannot profit before the blood of Christ and the grace of the Spirit it is a sign they have no palate or stomack to heavenly things 7. It is a sign men have no spiritual hunger when they are more for Disputes in Religion than Practicks Robertus Gallus thought he saw in his dream a great Feast and some were biting on hard stones when men feed only on hard questions and controversies * 1 Tim. 6.3 4. like some of the Schoolmens utrums and distinctions as whether one may partake with him that hath not the work of grace in his heart whether one ought not to separate from a Church in case of male-administration what is to be thought of Paedobaptism c. when these Niceties and Criticisms in Religion take up mens heads neglecting faith and holiness these do pick bones and not feed on the meat Scepticks in Religion have hot brains but cold hearts did men hunger and thirst after
righteousness they would propound to themselves such questions as these How shall we do to be saved How shall we make our Calling and Election sure How shall we mortifie our corruptions but such as Ravel out their time in frothy and litigious disputes I call Heaven to witness they are strangers to this Text they do not hunger and thirst after righteousness SECT 3. Containing a Reproof of them that do hunger but not after Righteousness Branch 2 2. IT reproves them who instead of hungring and thirsting after Righteousness Reproof thirst after Riches This is the thirst of covetous men they desire Mammon not Manna †* Auri sacra famâ—s Hor. Amos 2.7 That pant after the dust of the Earth This is the disease most are sick of an immoderate appetite after the world but these things will no more satiate than drink will quench a dropsie mans thirst covetousness is Idolatry Col. 3.5 Too many Protestants set up the Idol of gold in the Temple of their hearts this sin of covetousness is the most hardly rooted out commonly when other sins leave men this sin abides wantonness is the sin of youth worldliness the sin of old Age. Branch 3 3. It reproves them who hunger and thirst after unrighteousness Reproof here I shall indite three sorts of persons 1. It reproves such as thirst after others mens Lands and Possessions this the Scripture calls a mighty sin Amos 5.12 Thus Ahab thirsted after Naboths Vineyard this is an hungry Age wherein we live we have a great deal of this hungring and thirsting which hath made so many State-Thieves Men have fleeced others to feather themselves What a brave challenge did Samuel make 2 Sam. 12.3 Behold here I am witness against me before the Lord and before his Anointed Whose Oxe have I taken or whose Ass have I taken or whom have I defrauded of whose hand have I received any bribe c. Few that have been in Power can say thus Whose Oxe have we taken whose house have we plundered whose estate have we sequestred Nay whose Oxe have they not taken Goods unjustly gotten seldom go to the third heir De male quaesitis vix gaudet tertius haeres Read the Plunderers curse Isa 33.1 Woe to thee that spoilest and thou wast not spoiled when thou shalt cease to spoil thou shalt be spoiled Ahab paid dear for the Vineyard when the Divel carried away his soul and the Dogs licked his blood 1 Kings 21.19 He that lives on Rapine dies a fool Jer. 17.11 He that getteth riches and not by right at his end shall be a fool 2. It reproves such as hunger and thirst after revenge this is a Divellish thirst though it were more Christian and safe to smother an injury yet our nature is prone to this disease of revenge we have the sting of the Bee not the honey malice having broken the Bars of Reason grows savage and carries its remedy in the Scabbard Heathens will rise up against Christians who have stopped the vein of revengeful passion when it hath begun to vent I have read of Phocion who being wrongfully condemned to dye desired that his son might not remember the injuries which the Athenians had done to him nor revenge his blood 3. It reproves such as hunger and thirst to satisfie their impure lusts sinners are said to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with greediness Ephes 4.19 So Amnon was sick till he had defiled Tamars chastity never doth an hungry man come with more eagerness to his food than a wicked man doth to his sin and when Satan sees men have such an appetite commonly he will provide a Dish they love he will set the forbidden Tree before them they that thirst to commit sin shall thirst as Dives did in hell and not have a drop of water to cool their tongue SECT 4. Shewing the signs of spiritual hunger Use 3 LET us put our selves upon a trial whether we hunger and thirst after righteousness Trial. I shall give you five signs by which you may judge of this hunger Sign 1 1. Hunger is a painful thing Esau when he was returned from Hunting was almost dead with hunger Gen. 25.32 and Psal 107.5 Hungry and thirsty their soul fainted in them So a man that hungers after righteousness is in anguish of soul and ready to faint away for it he finds a want of Christ and grace he is distressed and in pain till he hath his spiritual hunger stilled and allayed Sign 2 2. Hunger is satisfied with nothing but food bring an hungry man flowres musick tell him pleasant stories nothing will content him but food Shall I dye for thirst saith Sampson Judg. 15.18 So a man that hungers and thirsts after righteousness saith Give me Christ or I dye Lord What wilt thou give me seeing I go Christless what though I have parts wealth honour and esteem in the world all is nothing without Christ Shew me the Lord and it sufficeth Let me have Christ to cloath me Christ to feed me Christ to intercede for me while the soul is Christless it is restless nothing but the water-springs of Christs blood can quench its thirst Sign 3 3. Hunger wrestles with difficulties and makes an adventure for food we say hunger breaks through stone walls Gen. 42.1 2. The soul that spiritually hungers is resolved Christ it must have grace it must have and to use Basils Expression the hungry soul is almost distracted till it enjoyes the thing it hungers after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 4. An hungry man falls to his meat with an appetite you need not make an Oration to an hungry man and perswade Sign 4 him to eat So he who hungers after righteousness feeds eagerly on an Ordinance Jer. 15.16 Thy words were found and I did eat them in the Sacrament he feeds with appetite upon the body and blood of the Lord God loves to see us feed hungrily on the bread of life 5. An hungry man tastes sweetness in his meat so he Sign 5 that hungers after righteousness doth rellish a sweetness in heavenly things Christ is to him all Marrow yea the quintessence of delights 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious He that spiritually hungers tastes the promises sweet nay tastes a reproof sweet To the hungry every bitter thing is sweet Prov. 27.7 A bitter reproof is sweet he can feed upon the myrrhe of the Gospel as well as the honey by these notes of trial we may judge of our selves whether we hunger and thirst after righteousness SECT 5. Comfort to such as do hunger wherein is shewn the differences of hunger IT may serve to comfort the hearts of those who do Use 4 hunger and thirst after righteousness Consol I doubt not but â—t is the grief of many a good heart that he cannot be more holy that he cannot serve God better Blessed are they that hunger Though thou hast not so much righteousness as thou wouldst
The bitter herbs of repentance he that tasts the gall and vineger in sin hungers after the body and blood of the Lord. 2. Affliction God oft gives us this sawce to sharpen our hunger after Grace Reuben found Mandrakes in the field Gen. 30.14 The Mandrakes are an Herb of a very strong savour * Herba magni odoris stomacho laboraâ—tibus tribuit medelam and among other vertues they have they are chiefly medicinable for those who have weak and bad stomacks Afflictions may be compared to these Mandrakes which do sharpen mens desires after that spiritual food which in time of prosperity they began to loath and nauseate penury is the sawce which cures the surfeit of plenty In sicknesse people hunger more after righteousness than in health The full stomach loaths the honey-comb Christians when ful-fed despise the rich cordials of the Gospel I wish we do not slight those truths now which would taste sweet in a prison how precious was a leaf of the Bible in Queen Maries dayes The wise God sees it good sometimes to give us the sharp sawce of affliction to make us feed more hungrily upon the bread of life And so much for the first part of the text Blessed are they that hunger MATTH 5.6 For they shall be filled CHAP. XV. Shewing that the spiritual hunger shall be satisfied 2. The Promise annexed I Proceed now to the second part of the text a Promise annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be filled A Christians fighting with sin is not like one that beats the aire 1 Cor. 9.26 and his hungring after righteousnesse is not like one that sucks in only ayre Blessed are they that hunger for they shall be filled Doctr. Doctr. Those that hunger after righteousnesse shall be filled God never bids us seek him in vain * Isa 45.19 here is an hony-comb dropping into the mouths of the hungry they shall be filled Luke 1.53 He hath filled the hungry with good things Psal 109.7 He satisfieth the longing soul God will not let us lose our longing here is the excellency of righteousnesse above all things a man may hunger after the world and not be filled the world is fading not filling Cast three Worlds into the heart yet the heart is not full but righteousness is a filling thing nay it so fills as it satisfies a man may be filled and not satisfied a sinner may take his fill of sin but that is a sad filling it is far from satisfaction Prov. 14 14. The back-slider in heart shall be filled with his own wayes he shall have his belly full of sin he shall have enough of it but this is not a filling to satisfaction this is such a filling as the damned in hell have they shall be full of the fury of the Lord But he that hungers after righteousness shall be satisfyingly filled Jerem. 31.14 My people shall be satisfied with goodness Psal 63.3 My soul shall be satisfied as with marrow Joseph first opened the mouth of the Sacks and then filled them with corn and put money in them Gen. 42.25 So God first opens the mouth of the soul with desire and then fills it with good things Psal 81.10 For the illustration of this consider these three things 1. That God can fill the hungry soul 2. Why he fills the hungry soul 3. How he fills the hungry soul 1. That God can fill the hungry soul he is called a fountain Psal 36.9 With thee is the fountain of life The Cistern may be empty and cannot fill us Creatures are oft broken Cisterns Jer. 2.13 But the fountain is filling God is a Fountain if we bring the Vessels of our desires to this Fountain he is able to fill them the fulness in God is 1. An infinite fulness though he fill us and the Angels which have larger capacities to receive yet he hath never the less himself as the Sun though it shines hath never the less light Luke 8.46 I perceive that vertue is gone out of me Though God lets vertue go out of him yet he hath never the less the fulness of the creature is limited it ariseth just to such a degree and proportion but Gods fulness is infinite as it hath its Resplendency so its Redundancy it knows neither bounds nor bottom 2. It is a constant fulness The fulness of the creature is a mutable fulness it ebbs and changeth I could saith one have helped you but now my Estate is low the blossoms of the Fig-tree are soon blown off creatures cannot do that for us which once they could but God is a constant fulness Psal 102.27 Thou art the same God can never be exhausted his fulness is over-flowing and ever-flowing then surely it is good to draw nigh to God Psal 73.28 it is good bringing our Vessels to this spring-head 't is a never-failing goodness 2. Why God doth fill the hungry soul The Reasons are 1. God will fill the hungry soul out of his tender compassion he knows else the Spirit would fail before him and the soul which he hath made Isa 57.16 If the hungry man be not satisfied with food he dyes God hath more bowels than to suffer an hungry soul to be famished when the Multitude had nothing to eat Christ was moved with compassion and he wrought a miracle for their supply Matth. 15.32 Much more will he compassionate such as hunger and thirst after righteousness When a poor sinner sees himself almost starved in his sins as the Prodigal among his husks and begins to hunger after Christ saying There is bread enough in my Fathers house God will then out of his infinite compassions bring forth the fatted Calf and refresh this soul with the delicacies and provisions of the Gospel oh the melting of Gods bowels to an hungry sinner Hosea 11.8 My heart is turned within me my repentings are kindled We cannot see a poor creature at the door ready to perish with hunger but our bowels begin to relent and we afford them some relief and will the Father of mercies let a poor soul that hungers after the blessings of the Gospel go away without an Alms of free-grace no he will not he cannot let the hungry sinner think thus Though I am full of wants yet my God is full of bowels 2. God will fill the hungry that he may fulfill his Word Psal 107.9 Jer. 41.14 Luke 6.21 Blessed are ye that hunger now for ye shall be filled Isa 44.3 I will poure water upon him that is thirsty I will poure my Spirit upon thy seed c. Hath the Lord spoken and shall it not come to pass promises are obligatory if God hath passed a promise he cannot go back Thou that hungerest after righteousness hast God engaged for thee he hath to speak with Reverence pawned his truth for thee As his compassions fail not Lam. 3.22 so he will not suffer his faithfulness to fail Psal 89.33 If the hungry soul should not be filled the
promise should not be fulfilled 3. God will fill the hungry soul because he himself hath excited and stirred up this hunger he plants holy desires in us and will not he satisfie those desires which he himself hath wrought in us as in case of prayer when God prepares the heart to pray he prepares his ear to hear Psal 17.10 So in case of spiritual hunger when God prepares the heart to hunger he will prepare his hand to fill it is not rational to imagine that God should deny to satisfie that hunger which he himself hath caused Nature doth nothing in vain Should the Lord inflame the desire after righteousness and not fill it he might seem to do something in vain 4. God will fill the hungry from those sweet Relations he stands unto them they are his children we cannot deny our children when they are hungry we will rather spare it from our selves Luke 11.13 When he that is born of God shall come and say Father I hunger give me Christ Father I thirst refresh me with the living streams of thy Spirit can God deny Doth God hear the Raven when it cries and will he not hear the righteous when they cry when the Earth opens its mouth and thirsts God doth satisfie it Psal 65.9 10. Doth the Lord satisfie the thirsty Earth with showres and will he not satisfie the thirsty soul with grace 5. God will satisfie the hungry because the hungry soul is most thankful for mercy when the restless desire hath been drawn out after God and God fills it how thankful is a Christian The Lord loves to bestow his mercy where he may have most praise we delight to give to them that are thankful Musitians love to play where there is the best sound God loves to bestow his mercies where he may hear of them again The hungry soul sets the Crown of praise upon the head of free-grace Psal 50.23 Who so offereth praise glorifies me 3. How God fills the hungry soul Answ There is a three fold filling 1. With Grace 2. With Peace 3. With Bliss 1. God fills the hungry soul with Grace Grace is filling because sutable to the soul Stephen full of the Holy Ghost Acts 7.55 This fulness of Grace is in respect of parts not of degrees There is something of every Grace though not perfection in any Grace 2. God fills the hungry soul with peace Rom. 15.13 The God of hope fill you with joy and peace this flows from Christ Israel had honey out of the Rock this honey of peace comes out of the Rock Christ John 16. ult that in me ye might have peace So filling is this peace that it sets the soul a longing after heaven this Cluster of Grapes quickens the appetite and pursuit after the full Crop 3. God fills the hungry soul with bliss Glory is a filling thing Psal 17. ult When I awake I shall be satisfied with thy image When a Christian awakes out of the sleep of death then he shall be satisfied having the glorious beams of Gods image shining upon him then shall the soul be filled brim-full the glory of heaven is so sweet that the soul shall still thirst yet so infinite that it shall be filled Qui te Christe bibent dulci torrente refecti Non sitient ultra sed tamen sitient Use What an Encouragement is this to hunger after righteousness such shall be filled Use God chargeth us to fill the hungry Isa 58.10 He blames those who do not fill the hungry Isa 32.6 And do we think he will be slack in that which he blames us for not doing Oh come with hungrings after Christ and be assured of satisfaction God keeps open house for hungry sinners he invites his Guests and bids them come without money Isa 55.1 2. Gods Nature inclines him and his Promise obligeth him to fill the hungry Consider Why did Christ receive the Spirit without measure John 3.34 It was not for himself he was infinitely full before but he was filled with the holy unction for this end that he might distill his grace upon the hungry soul Art thou ignorant Christ was filled with wisdom that he might teach thee Art thou polluted Christ was filled with grace that he might cleanse thee Shall not the soul then come to Christ who was filled on purpose to fill the hungry we love to knock at a rich mans door in our Fathers house there is bread enough come with desire and you shall go away with comfort you shall have the vertues of Christs blood the influences of his Spirit the communications of his love Here are two Objections made against this Object 1 1. The carnal mans Objection I have saith he hungred after righteousness yet am not filled Answ 1 Answ 1. Thou sayst thou hungerest and art not satisfied perhaps God is not satisfied with thy hunger thou hast opened thy mouth wide * Psal 81.10 but hast not opened thine ear * Psal 40.9 When God hath called thee to Family-prayer and mortification of sin thou hast like the deaf Adder stopped thine ear against God Zach. 7.11 No wonder then thou hast not that comfortable filling as thou desirest though thou hast opened thy mouth yet thou hast stopped thine ear the child that will not hear his parent is made to do pennance by fasting 2. Perhaps thou thirstest as much after a tentation as after righteousness At a Sacrament thou seemest to be inflamed with desire after Christ but the next tentation that comes either to drunkenness or lasciviousness thou fallest in and closest with the tentation Satan doth but becken to thee and thou comest thou openest faster to the Tempter than to Christ and dost thou wonder thou art not filled with the fat things of Gods house 3. Perhaps thou hungerest more after the world than after righteousness The young man in the Gospel would have Christ but the world lay nearer his heart than Christ hypocrites pant more after the dust of the Earth * Amos 2.7 than the water of life Israel had no Manna while their Dough lasted such as feed immoderately upon the Dough of earthly things must not think to be fill'd with Manna from heaven if your money be your god never look to receive another God in the Sacrament 2. The godly mans Objection I have had unfeigned Object 2 desires after God but are not filled Answ 1. Thou mayst have a filling of grace Answ 1 though not of comfort if God doth not fill thee with gladness yet with goodness Psal 107.11 Look into thy heart and see the distillations of the Spirit the dew may fall though the honey-comb doth not drop 2. Wait a while and thou shalt be filled the Gospel is a spiritual Banquet it feasts the soul with grace and comfort none eat of this Banquet but such as wait at the Table Isa 25.6 9. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things a Feast of wines on
the Lees well refined and it shall be said in that day Lo this is our God we have waited for him we will be glad and rejoyce in his salvation Spiritual mercies are not only worth desiring but waiting for 3. If God should not fill his people to satisfaction here yet they shall be filled in heaven the Vessels of their desires shall be filled as those water-pots Joh. 2. up to the brim MATTH 5.7 Blessed are the merciful for they shall obtain mercy CHAP. XV. Containing a Discourse of mercifulness THese Verses like the stairs of Solomons Temple cause our Ascent to the Holy of holies We are now mounting up a step higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the merciful c. There was never more need to preach of mercifulness than in these unmerciful times wherein we live It is reported in the life of Chrysostom that he did much preach on this subject of mercifulness and for his much pressing Christians to mercy he was called of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almes-preacher or the Preacher for mercy our times need many Chrysostoms Blessed are the merciful Mercy stands both in the Van and Rear of the Text in the beginning of the Text it stands as a Duty in the end of the Text it stands as a Reward The Hebrew word for godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies merciful the more godly the more merciful the Doctrine I shall gather out of the words which will comprehend and draw in the whole is this That the merciful man is a blessed man Doctr. As there is a curse hangs over the head of the unmerciful man Psal 109.6 7 8 9 c. Let Satan stand at his right hand when he shall be judged let him be condemned and let his prayer become sin let his children be fatherless and his wife a widow let his children be continually vagabonds and beg let the Extortioner catch all that he hath and let the stranger spoil his labour let there be none to extend mercy to him let his posterity be cut off and in the generation following let their name be blotted out let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out Why what is this crime Ver. 16. Because he remembred not to shew mercy c. See what a long Vial full of the plagues of God is poured out upon the unmerciful man So by the Rule of contraries the blessings of the Almighty do crown and encompass the merciful man 2 Sam. 22.26 Psal 37.26 Psal 41.1 The merciful man is a blessed man For the illustrating this I shall shew 1. What is meant by mercifulness 2. The several kinds of mercy 1. What is meant by mercifulness I answer 1. Quid misericordia it is a melting disposition whereby we lay to heart the miseries of others and are ready on all occasions to be instrumental for their good Quest 1. How do mercy and love differ Answ In some things they agree in some things they differ like waters that may have two different spring-heads but meet in the stream Love and mercy differ thus Love is more extensive the Diocess that Love walks and visits in is larger Mercy properly respects them that are miserable Love is of a larger consideration Love is like a friend that visits them that are well Mercy is like a Physitian that visits only them that are sick Again Love acts more out of affection Mercy acts out of a principle of conscience Mercy lends its help to another Love gives its heart to another Thus they differ but Love and Mercy agree in this they are both ready to do good Offices both of them have soundings of bowels and healing under their wings Quest 2. Whence doth mercy spring Answ It s spring-head riseth higher than nature Mercy taken in its full latitude proceeds from a work of grace in the heart naturally we are far enough from mercy the sinner is a bramble not a Fig-tree yielding sweet fruit 'T is the Character and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a natural man unmerciful Rom. 1.31 A wicked man like Jehoram hath his bowels fallen out * 2 Chr 21.19 Therefore he is compared to an Adamant Zach. 7.11 because his heart melts not in mercy Before conversion the sinner is compared to a Wolf for his savageness to a Lyon for his fierceness * Isa 11.6 to a Bee for his sting Psal 118.12 to an Adder for his poyson Psal 140.3 By nature we do not send forth oyle but poyson not the oyle of mercifulness but the poyson of maliciousness Besides that inbred unmercifulness which is in us there is something infused too by Satan the Prince of the aire works in men Eph. 2.2 He is a fierce Spirit therefore called the red Dragon Revel 12.3 And if he possesseth men no wonder if they are implacable and without mercy what mercy can be expected from hell so that if the heart be tuned into mercifulness it is from the change that grace hath made †* Col. 3.12 When the Sun shines then the ice melts when the Sun of righteousness once shines with beams of grace upon the soul now it melts in mercy and tenderness thou must first be a new man before a merciful man thou canst not help a member of Christ till first thou thy self art a member 2. The several kinds of mercy 2. Quotuplex misericordia or how many wayes a man may be said to be merciful Mercy is a Fountain that runs in five streams we must be merciful to the 1. Souls of others 2. Names of others 3. Estates of others 4. Offences of others 5. Wants of others SECT I. Shewing that mercy is to be extended to the soules of others 1. WE must be merciful to the souls of others this is Spiritualis Eleemosyna a spiritual Almes Indeed soul-mercy is the chief the soul is the most precious thing it is a vessel of honour 't is a bud of eternity 't is a sparkle lighted by the breath of God 't is a rich Diamond set in a Ring of clay the soul hath the blood of God to redeem it the image of God to beautifie it it being therefore of so high a descent sprung from the Ancient of dayes that mercy which is shewn to the soul must needs be the greatest This soul-mercy to others stands in four things 1. In pitying them If I weep saith Austin for that body from which the soul is departed how should I weep for that soul from which God is departed Had we seen that man in the Gospel cutting himself with stones and fetching blood of himself it would have moved our pity Mark 5.5 To see a sinner stabbing himself and having his hands imbrued in his own blood should cause relentings in our bowels our eye should affect our heart God was angry with Edom because he did cast off all pity Amos 1.11 2. Soul-mercy is in advising and exhorting sinners
of Ages 2. Unbelief hardens the heart these two sins are linked together Mark 16.14 He upbraided them with their unbelief and hardness of heart Unbelief breeds the stone of the heart he that believes not Gods threatnings will never fear him he that believes not Gods promises will never love him What is said of the Leviathan is true of the unbeliever Job 41.24 His heart is as firm as a stone Unbelief first pollutes the heart and then hardens it 3. Unbelief breeds hypocrisie Atheists believe not that God is a jealous God and will call them to account therefore it is they put on a Mask of Religion and are Saints in jest that they may play the Divel in earnest 2 Tim. 3.4 5. They pretend God but Self is the Idol they worship like Batge-men they look one way and row another The unbeliever is the greatest hypocrite 4. Unbelief causeth the fear of men degeneres animos timor arguit fear is a debasing thing it doth unman a man it makes him afraid to be good the fearful man studies rather compliance than conscience Prov. 29.25 The fear of man bringeth a snare What made Abraham equivocate David feign himself mad Peter deny Christ Was it not their fear And whence doth fear spring but from unbelief therefore the Scripture joyns them together Revel 21.8 The fearful and unbelieving 5. Unbelief is the root of Apostasie Hebr. 3.12 An evil heart of unbelief in departing from the living God What is the reason those who seemed once zealous now despise prophesying and leave off prayer in their Families is it not their unbelief they believe not that God is and that be is a rewarder of them that seek him Hebr. 11.6 Infidelity is the cause of Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if infidelity be the breeder and fomenter of so much sin then the unbelieving heart must needs be an impure heart 5. A covetous heart is an impure heart the Earth is the most impure Element the purity of the heart lies in the spirituality of it and what more opposite to spiritualness than earthiness Covetousness is the root of all evil 1. Tim. 6.10 Quid non mortalia pectora cogit Hor. Auri sacra fames 1. Covetousness is the root of discontent Why do any repine at their condition but because they think they have not enough The Greek word for covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting covetousness is a dry dropsie and because the thirst is not satisfied therefore the heart frets through discontent and impatiency 2. Covetousness is the root of Theft Achans covetous humour made him steal that wedge of gold which served to cleave asunder his soul from God Joshuah 7.21 3. Covetousness is the root of Treason it made Judas betray Christ Matth. 26.15 What will ye give me and I will deliver him unto you Absaloms covetousness made him attempt to pluck the Crown from his fathers head He that is a Demas will soon prove a Judas 2 Tim. 3.2 Men shall be covetous and it follows in the next Verse Traytors Where covetousness is in the Premises Treason will be in the Conclusion 4. Covetousness is the root of Murder Why did Ahab stone Naboth to death but to possess the Vineyard 1 Kings 21.13 Covetousness hath made many swim to the Crown in blood and can the heart be pure when the hands are full of blood 5. Covetousness is the root of Perjury 2 Tim. 3.2 3. Men shall be covetous and it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truce-breakers For love of money men will take a false Oath and break a just Oath He that lives a Midas will dye a Perjurer 6. Covetousness is the root of Necromancy Why do persons indent with the Divel but for money they study the black Art for yellow gold Alexander the sixth pawn'd his soul to the Divel for a Popedome 7. It is the root of Fraud and Cozenage in dealings Such as would be over-rich will over-reach it is the covetous hand holds false weights * Amos 8.5 8. Covetousness is the root of bribery and injustice it makes the Courts of Judicature Magna Latrocinia Places of Robbery as Austin speaks at Athens Causes were bought and sold for money 9. It is the cause of uncleanness The Scripture mentions the hire of a whore Deut. 23.18 For money both conscience and chastity are set to sale 10. Covetousness is the root of Idolatry Col. 3.5 Covetousness which is Idolatry The covetous person bowes down to the image of gold His money is his god for he puts his trust in it Money is his Creator when he hath abundance of wealth then he thinks he is made it is his Redeemer if he be in any strait or trouble he flies to his money and that must redeem him it is his Comforter when he is sad he tells over his money and with this golden Harp he drives away the evil Spirit when you see a covetous man you may say There goes an Idolater 11. Covetousness is the cause of unprofitableness under the means In the Parable the Thorns choaked the seed Matth. 13.7 This is the reason the Word preached doth no more good the seed oft falls among Thorns thousands of Sermons lie buried in earthly hearts 12. Covetousness is the root of penuriousness and baseness it hinders hospitality * Avarus nemini bonus Sen. a covetous man hath a withered hand he cannot reach it out to cloath or feed such as are in want The covetous person is so sordid that if his Estate may flourish he is content to let his name lie dead and buried What a cursed sin is avarice and can he be pure in heart that hath such a root of bitterness growing in him we may as well say the wine is pure which runs dregs or the body is pure which is full of plague-spots 6. Those hearts are impure who are haters of purity Micah 3.2 who hate the good Prov. 1.29 they hated knowledge Some things in nature have an antipathy the Serpent will not come near the boughs of the wild Ash There is an antipathy in a carnal heart against holiness and when hatred is boyled up to malice it is dangerous Thus Julian did maliciously oppose holinesse and made war against the Persians and receiving a mortal wound through his armour he threw up an handful of his blood into the aire in indignation saying Vicisti Galilee Thou Galilean hast thou overcome me 7. He that derides Purity hath an impure heart Luke 16.14 2 Pet. 3.3 There shall come in the last dayes scoffers There are some that make a jeere of Religion These are say they your holy brethren it is a signe of an Ishmael spirit to scoff at holinesse are we not commanded to be perfect as God is Matth. 5. ult One would wonder that those who dare open their mouths in derision against holinesse the earth doth not open her mouth to swallow them
pleasant Flowers within a little while he grows weary but it is not so in heaven there is no surfet * Ibi nec fames nec fastidium Bern. we shall never be weary of seeing God for the Divine Essence being infinite there shall be every moment new and fresh delights springing forth from God into the glorified soul the soul shall not so desire God but it shall still be full nor shall it be so full but it shall still desire so sweet will God be that the more the Saints behold God the more they will be ravished with desire and delight 7. It will be a beneficial sight it will tend to the bettering and advantaging of the soul some colours while they delight the eyes they hurt them but this intuition and vision of God shall better the soul and tend to its infinite happiness Eves looking upon the Tree of knowledge did prejudice her sight she afterwards grew blind upon it but the Saints can receive no detriment from the inspection of glory this sight will be beatifical The soul will never be in its perfection till it comes to see God this will be the crowning blessing 8. This sight of God shall be perpetuated here we see objects awhile and then our eyes grow dim and we need Spectacles but the Saints shall always behold God as there shall be no cloud upon Gods face so the Saints shall have no Mote in their eye their sight shall never grow dim but they shall be to all Eternity looking on God that beautiful and beatifical object O what a soul-ravishing sight will this be God must make us able to bear it we can no more endure a sight of glory than a sight of wrath * Sensibile forte destruit sensum but the Saints after this life shall have their capacities enlarged and they shall be qualified and made fit to receive the penetrating beams of glory 9. It will be a speedy sight There are some who deny that the soul is immediately after death admitted to the sight of God but I shall make good this Assertion that the Saints shall have an immediate transition and passage from death to glory assoon as death hath closed their eyes they shall see God if the soul be not presently after death translated to the beatifical Vision then what becomes of the soul in that juncture of time till the Resurrection 1. Doth the soul go into torment That cannot be for the soul of a believer is a member of Christs body mystical and if this soul should go to hell then something of Christ should go to hell a member of Christ might be for a time damned but that is impossible 2. Doth the soul sleep in the body as some drowsily imagine How then shall we make good sense of that Scripture 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. If the soul at death be absent from the body then it cannot sleep in the body 3. Doth the soul dye so the Lucianists held that the soul was mortal and did dye with the body but as Scaliger observes it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * Luke 12. ◠Such as say the soul dies I would demand of them wherein the soul of a man then differs at death from the soul of a brute By all which it appears that the soul of a believer after death goes immediatly to God Luk. 23.43 This day shalt thou be with me in Paradise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me shews clearly that the Thief on the Cross was translated to heaven for there Christ was Ephes 4.10 And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day shews that the Thief on the Cross had an immediate passage from the Cross to Paradise so that the souls of believers have a speedy Vision of God after death it is but winking and they shall see God SECT 2. The sinners misery that he shall not see God Use 1 1. SEE the misery of an impure sinner he shall not be admitted to the sight of God the pure in heart only shall see God Such as live in sin whose souls are dyed black with the filth of hell they shall never come where God is they shall have an affrighting Vision of God but not a beatifical Vision they shall see the flaming Sword and the burning Lake but not the Mercy-seat God in Scripture is sometimes called a consuming fire sometimes the Father of lights the wicked shall feel the fire but not see the light Impure souls shall be covered with shame and darkness as with a Mantle and shall never see the Kings face they who would not see God in his Ordinances shall not see him in his glory SECT 3. That we should labour to be rightly qualified for this Vision Use 2 2. IS there such a blessed priviledge after this life then let me perswade all who hear me this day 1. To get into Christ We cannot come to God but by Christ we cannot see God but through Christ Moses when he was in the Rock did see God Exod. 33.32 In this blessed Rock Christ we shall see God 2. Be purified persons it is only the pure in heart who shall see God it is only a clear eye can behold a bright transparent object those only who have their hearts cleansed from sin can have this blessed sight of God sin is such a cloud as if it be not removed will for ever hinder us from seeing the Sun of righteousness Christian Hast thou upon thy heart holiness to the Lord then thou shalt see God there are many saith Saint Austin could be content to go to heaven but they are loth to take the way that leads thither they would have the glorious Vision but neglect the gracious Union There are several sorts of eyes which shall never see God the ignorant eye the unchaste eye the scornful eye the malicious eye the covetous eye if you would see God when you dye you must be purified persons while you live 1 John 3.2 3. We shall see him as he is and every man that hath this hope in him purifieth himself SECT 4. A Cordial for the pure in heart 3. LET me turn my self to the pure in heart Use 3 1. Stand amazed at this priviledge that you who are worms crept out of the dust should be admitted to the blessed sight of God to all Eternity it was Moses his prayer I beseech thee shew me thy glory Exod. 33.18 The Saints shall behold Gods glory the pure in heart shall have the same blessedness that God himself hath for what is the blessedness of God but the contemplating his own infinite beauty 2. Begin your sight of God here let the eye of your faith be still upon God Moses by faith saw him who is invisible Hebr. 11.27 Oft look upon him with believing eyes whom you hope to
changeth the soile and makes it peaceable How can faith grow in an unpeaceable heart for faith works by love Impossible it is that he should bring forth the sweet fruits of the Spirit who is in the gall of bitterness if a man hath received poyson into his body the most excellent food will not nourish till he takes some antidote to expel that poyson Many come to the Ordinances with seeming zeal but being poysoned with wrath and animosity they receive no spiritual nourishment Christs body mystical edifieth it self in love Eph. 4.16 There may be praying and hearing but no spiritual concoction no edifying of the body of Christ without love and peace 9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ not only gifts and miracles and preaching may perswade men to embrace the truth of the Gospel but peace and unity among the Professors of it When as there is one God and one faith so there is one heart among Christians this is as Cummin seed which makes the Doves flock to the windows The Temple was adorn'd with goodly stones Luk. 21.5 This makes Christs spiritual Temple look beautiful and the stones of it appear goodly when they are cemented together in peace and unity 10. Unpeaceableness of spirit is to make Christians turn Heathens 't is the sin of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable Rom. 1.31 They cannot be pacified their hearts are like Adamant no oyle can supple them no fire can melt them 't is a Heathenish thing to be so fierce and violent as if with Romulus men had suck'd the milk of Wolves 11. To adde yet more weight to the Exhortation it is the mind of Christ that we should live in peace Mark 9.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have peace one with another Shall we not be at peace for Christs sake if we ought to lay down our life for Christs sake shall we not lay down our strife for his sake To conclude if we will neither be under counsels nor commands but still feed the peccant humour nourishing in ourselves a spirit of dissention and unpeaceableness Jesus Christ will never come near us The people of God are said to be his house Hebr. 3.6 Whose house are we c. When the hearts of Christians are a spiritual house adorned with the furniture of peace then they are fit for the Prince of peace to inhabit but when this pleasant furniture is wanting and instead of it nothing but strife and debate Christ will not own it for his house nor will he grace it with his presence who will dwell in an house which is smoaky and all on fire SECT 4. Shewing some helps to peaceableness Quest HOW shall we attain to peaceableness 1. Take heed of those things which will hinder it There are several impediments of peace which we must beware of and they are either outward or inward 1. Outward as whisperers Rom. 1.29 There are some who will be buzzing things in our ears purposely to exasperate and provoke among these we may rank Tale-bearers Lev. 19.16 The Tale-bearer carries reports up and down the Divel sends his letters by this Post the Tale-bearer is an Incendiary he blows the coals of contention Do you hear saith he what such an one faith of you Will you put up such a wrong will you suffer your self to be so abused thus doth he by throwing in his fire-balls foment differences and set men together by the ears we are commanded indeed to provoke one another to love Hebr. 10.24 but nowhere to provoke to anger We should stop our ears to such persons as are known to come on the Divels Errand 2. Take heed of inward lets to peace As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3.2 Men shall be lovers of themselves And it follows they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits Plunders Massacres in the World All seek their own Phil. 2.21 Nay it were well if they would seek but their own Self-love angles away the Estates of others either by force or fraud Self-love sets up Monopolies and Enclosures it is a Bird of prey which lives upon rapine Self-love cuts asunder the bond of peace lay aside Self The Heathens could say Non nobis solum nati we are not born for our selves 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride Prov. 28.25 He that is of a proud heart stirreth up strife Pride and Contention like Hippocrates Twins are both born at once A proud man thinks himself better than others and will contend for superiority Joh. 3.9 Diotrephes who loveth to have the preheminence A proud man would have all strike sail to him Because Mordecai would not give Haman the Cap and Knee he gets a bloody Warrant signed for the death of all the Jewes Esther 3.9 What made all the strife between Pompey and Caesar but pride their spirits were too high to yield one to another When this wind of pride gets into a mans heart it causeth sad Earth-quakes of division The Poets fain that when Pandora's box was broke open it fill'd the World with diseases When Adams pride had broken the box of Original righteousness it hath ever since fill'd the World with debates and dissentions Let us shake off this viper of pride humility soders Christians together in peace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy envy stirreth up strife the Apostle hath linked them together 1 Tim. 6.4 Envy strife Envy cannot endure a Superiour this made the Plebeian faction so strong among the Romans they envied their Superiours An envious man seeing another to have a fuller Crop a better Trade is ready to pick a quarrel with him Prov. 27.4 Who can stand before envy Envy is a vermin that lives on blood take heed of it peace will not dwell with this inmate 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credulity Prov. 14.15 The simple believeth every word A credulous man is akin to a fool he believes all that is told him and this doth often create differences As it is a sin to be a Tale-bearer so it is a folly to be a Tale-believer A wise man will not take a report at the first bound but will sift and examine it before he gives credit to it 2. Let us labour for those things which will maintain and cherish peace As 1. Faith faith and peace keep house together faith believes the Word of God the Word saith Live in peace 2 Cor. 13.11 And assoon as faith sees the King of heavens Warrant it obeyes faith perswades the soul that God is at peace and it is impossible to believe this and live in variance nourish faith faith knits us to God in love and to our Brethren in peace 2. Christian communion There should not be too much strangeness among Christians the primitive Saints had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love-feasts * Tertul. The Apostle exhorting to peace brings this as an
the children of God present Christ in the Arms of their Faith 2. The prayers of Gods children indited by the Spirit are ardent prayers Ye have received the Spirit whereby we cry Abba Father Rom. 8.15 Father that implies Faith we cry that implies fervency The incense was to be laid upon burning coals Lev. 16.12 The incense was a type of prayer the burning coals of ardency in prayer Elias prayed earnestly Jam. 5.17 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbis addita verbalia apud Hebraeus vehementiam significant Grot. IN PRAYING HE PRAYED that is he did it with vehemency †in prayer the heart must boyle over with heat of affection Prayer is compared to groans unutterable * Rom. 8.26 it alludes to a woman that is in pangs We should be in pangs when we are travelling for mercy such prayer commands God himself Isa 45.11 3. The prayers of Gods children are heart-cleansing prayers they purge out sin many pray against sin and sin against prayer Gods children do not only pray against sin but pray down sin 3. The Spirit of God hath a witnessing work in the heart Gods children have not only the influence of the Spirit but the witness Rom. 8.16 The Spirit itself beareth witness with our spirit that we are the children of God There is a three-fold witness a child of God hath the witness of the Word the witness of Conscience the witness of the Spirit the Word makes the major Proposition He who is in such a manner qualified is a childe of God Conscience makes the minor but Thou art so divinely qualified the Spirit makes the conclusion therefore Thou art a child of God The Spirit joyns with the witness of Conscience Rom. 8.16 The Spirit witnesseth with our spirits The Spirit teacheth Conscience to search the Records of Scripture and finde its evidences for heaven it helps conscience to spell out its name in a promise it bears witness with our spirit Quest Quest But how shall I know the witness of the Spirit from a delusion Answ Answ The Spirit of God always witnesseth according to the Word as the Eccho answers the voyce Enthusiasts speak much of the Spirit but they leave the Word That inspiration which is either without the Word or against it is an imposture The Spirit of God did indite the Word 2 Pet. 1.21 Now if the Spâ—rit should witness otherwise than according to the Word the Spirit should be divided against it self it should be a spirit of contradiction witnessing one thing for a truth in the Word and another thing different from it in a mans conscience 4. The fourth sign of Gods children is Zeal for God they are zealous for his Day his Truth his Glory they who are born of God are impatient of his dishonour Moses was cool in his own cause but hot in Gods when the people of Israel had wrought folly in the golden Calf he breaks the Tables When Saint Paul saw the people of Athens given to Idolatry his spirit was stirred in him Acts 17.16 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was imbittered or as the word may signifie he was in a Paroxysme or burning fit of zeal He could not contain but with this fire of zeal dischargeth against their sin As we shall answer for idle words so for sinful silence it is dangerous in this sense to be possessed with a dumb Divel David saith the zeal of Gods house had eaten him up Psal 69.9 Many Christians whose zeal once had almost eaten them up now they have eaten up their zeal they are grown tepid and neutral the breath of preferment blowing upon them hath cooled their heat I can never believe that he hath the heart of a childe in him that can be patient when Gods glory suffers Can an ingenuous childe endure to hear his father reproached though we should be silent under Gods displeasure yet not under his dishonour When there is an holy fire kindled in the heart it will break forth at the lips zeal tempered with holiness is the white and sanguine which gives the foul its best complexion Of all others let Ministers be impatient when Gods glory is impeached and eclipsed A Minister without zeal is like salt that hath lost its savour Zeal will make men take injuries done to God as done to themselves It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Ministers be either shaken with fear or seduced with flattery God never made Ministers to be as false glasses to make bad faces look fair for want of this fire of zeal they are in danger of another fire even the burning lake Rev. 21.8 into which the fearful shall be cast 5. Those who are Gods children and are born of God are of a more noble and celestial spirit than men of the world they minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above * Col. 3.2 1 John 5.4 Whatsoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcometh the world The children of God live in an higher Region they are compared to Eagles Isa 40.31 in regard of their sublimeness and heavenly-mindedness their souls are fled aloft Christ is in their heart Col. 1.27 and the world is under their feet Rev. 12.1 Men of the world are ever tumbling in thick clay they are terrae filii not Eagles but Earth-worms the Saints are of another spirit they are born of God and walk with God as the childe walks with the father Noah walked with God Gen. 6.9 Gods children shew their high Pedigree in their heavenly Conversation Phil. 3.21 6. Another sign of Adoption is love to them that are children Gods children are knit together with the bond of love as all the members of the body are knit together by several nerves and ligaments If we are born of God then we love the brotherhood 1 Pet. 2.17 Idem est motus animae in imaginem rem he that loves the person loves the picture The children of God are his walking pictures and if we are of God we love those who have his Effigies and Pourtraiture drawn upon their souls If we are born of God we love the Saints notwithstanding their infirmities Children love one another though they have some imperfections of nature a squint-eye or a crooked back We love gold in the Oar though it have some drossiness in it the best Saints have their blemishes We read of the spot of Gods children Deutr. 32.5 A Saint in this life is like a fair face with a scar in it If we are born of God we love his children though they are poor we love to see the image and picture of our father though hung in never so poor a Frame we love to see a rich Christ in a poor man And if we are children of the Highest we shew our love to Gods children 1. By prizing their persons
the recompence of reward not all the silks of Persia the spices of Arabia the gold of Ophir can be compared to this glorious reward How should the thoughts of this whet and steel us with courage in our sufferings when they threatned Basil with banishment he comforted himself with this that he should be either under heaven or in heaven * Aut sub coelo aut in coelo It was the hope of this reward which did so animate those Primitive Martyrs who when there was incense put into their hands and there was no more required of them for the saving of their lives but to sprinkle a little of that incense upon the Altar in honour of the Idol they would rather dye than do it this glorious reward in heaven is called a reigning with Christ 2 Tim. 2.12 If we suffer we shall reign with him First Martyrs then Kings Julian honoured all those who were slain in his battels so doth the Lord Jesus after the Saints Crucifixion follows their Coronation they shall reign The wicked first reign and then suffer the godly first suffer and then reign The Saints shall have an happy reign it shall be both peaceable and durable who would not swim through blood to this Crown who would not suffer joyfully Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exceeding glad Ver. 12. The Greek word signifies to leap for joy * Gâ—sticulationem sonat laetantis Erasm Christians should have their spirits elevated and exhilarated when they contemplate the weight of glory 11. If you would be able to suffer pray much beg of God to cloath you with a spirit of zeal and magnanimity Phil. 1.29 To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake It is a gift of God to be able to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray for this gift do not think you can be able of your selves to lay down life and liberty for Christ Peter was over-confident of himself John 13.37 I will lay down my life for thy sake but Peters strength undid him Peter had habitual grace but he wanted auxiliary grace Christians need fresh gales from heaven pray for the Spirit to animate you in your sufferings as the fire hardens the Potters Vessel which is at first weak and limber so the fire of the Spirit hardens men against sufferings pray that God will make you like the Anvil that you may bear the stroaks of persecutors with invincible patience 1 JOHN 5.3 His Commandments are not grievous CHAP. XXII Containing an Appendix to the Beatitudes YOU have seen what Christ calls for Poverty of spirit Purity of heart meekness mercifulness chearfulness in suffering persecution c. Now that none may hesitate or be troubled at these commands of Christ I thought good as a closure to the former Discourse to take off the surmises and prejudices in mens spirits by this sweet mollifying Scripture His Commandments are not grievous The censuring world objects against Religion that it is difficult and irksome Mal. 1.13 Behold what a weariness is it therefore the Lord that he may invite and encourage us to obedience draws Religion in its fair colours and represents it to us as beautiful and pleasant in these words His Commandments are not grievous This may well be called a sweetning ingredient into Religion and may serve to take off that asperity and harshness which the carnal world would put upon the wayes of God For the clearing of the terms let us consider 1. What is meant here by Commandments Answ By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandments I understand Gospel-precepts faith repentance self-denial c. 2. What is meant by not grievous The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they are not tedious or heavy to be born there is a Meiofis in the words His commands are not grievous that is they are easie sweet excellent Doctr. Hence observe Doctr. That none of Gods commands are grievous when he calls us to be meek merciful pure in heart these Commandments are not grievous Matth. 11.30 My burden is light the Greek word there for burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the ballast of a ship which glides through the waves so swiftly and easily as if the ship had no weight or pressure in it Christs Commandments are like the ballast of a ship useful but not troublesome all his precepts are sweet and facil therefore called pleasantness Prov. 3.17 To illustrate and amplifie this consider two things 1. Why Christ layes commands upon his people 2. That these commands are not grievous 1. Why Christ layes commands upon his people there are two Reasons 1. In regard of Christ it is sutable to his dignity and state he is Lord Paramount this name is written on his Thigh and Vesture King of Kings Rev. 19.16 And shall not a King appoint Laws to his subjects it is one of the jura regalia the flowres of the Crown to enact Laws and Statutes what is a King without his Laws And shall not Christ by whom Kings reign * Prov. 8.15 put forth his Royal Edicts by which the world shall be governed 2. In regard of the Saints it is well for the people of God that they have Laws to binde and check the exorbitancies of their unruly hearts how far would the Vine spread its luxuriant branches were it not pruned and tyed the heart would be ready to run wilde in sin if it had not affliction to prune it and the Laws of Christ to binde it the precepts of Christ are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a yoke Matth. 11.30 The yoke is useful it doth keep the Oxen in from stragling and running out so the precepts of Christ as a yoke do keep the godly from stragling into sin whether should we not run into what damnable opinions and practises did not Christs Lawes lay a check and restraint upon us Blessed be God for precepts That is a blessed yoke which yokes our corruptions we should run to hell were it not for this yoke The Lawes of Christ are a spiritual hedge which keeps the people of God within the pastures of Ordinances some that have broken this hedge and have stragled are now in the Divels pound Thus we see what need the Saints have of the Royal Law 2. The second thing I am to demonstrate is That Christs commands are not grievous I confess they are grievous to the unregenerate man to mourn for sin to be pure in heart to suffer persecution for righteousness sake Durus hic sermo this is grievous to flesh and blood therefore â—hrists commands are compared to bands and cords Psal 2. because carnal men look upon them so Gods commands restrain men from their excess and binde them to their good behaviour therefore they hate these bonds and instead of breaking off sin say Let us break their bands asunder and cast away their cords from us Psal 2.3 A carnal man is
love Christ in the excess MARY LOVED MUCH Luke 7.47 but not too much if Christ cannot be prized enough he cannot be loved too much the Angels in heaven cannot love Christ to his worth 3. When you love other things you love that which is worse than your selves if you love a fair house a pleasant garden a curious picture these things are worse than your selves if I would love any thing more intensly and ardently it should be something which is better than my self and that is Jesus Christ He who is all let him have all give him your love who desires it most and deserves it best Minus te amat qui aliquid tecum amat 3. Make Christ all in your abilities do all in his strength Ephes 6.10 Be strong in the Lord and in the power of his might When you are to resist a tentation to mortifie a corruption do not go out in your own strength but in the strength of Christ Be strong in the Lord. Some go out to duty in the strength of parts and go out against sin in the strength of resolutions and they come home foiled Alas what are our resolutions but like the green wit hs which did binde Sampson a sinful heart will soon break these do as David when he was to go against Goliah saith he I come to thee in the Name of the Lord. So say to thy Goliah-lust I come to thee in the Name of Christ Then we conquer when the Lyon of the Tribe of Judah marcheth before us Christ is called an horn of salvation Luke 1.69 The strength of a creature lies in his horn so the strength of a believer lies in this horn of salvation Oh make Christ all do all in his strength The Bird may as well flie without wings as we can do any thing prevailing without Christ 1 Sam. 2.9 For by strength shall no man prevail 4. Make Christ all in your aimes do all to his glory 1 Pet. 4.11 Let Christ be the center to which all the lines of your actions are drawn the hypocrite pretends Christ but drives on some self-interest Hos 10.1 He is like one who pretends to woe for his friend but is a sutor for himself Simon Magus would have given money for the gift of the Holy Ghost Acts 8.18 but probably the reason was because he intended to have sold that gift to others how many make the Name of Christ a stirrup to get into the saddle of honour and preferment it is well if some have not made the Crown delinquent for its jewels and the Church for its Lands The squint-ey'd hypocrite is the Divels wind-fall oh make Christ all in your aimes and designs in every action propound this question Will this make for the honour of Christ will this bring any Revenues into his Exchequer how happy were it if it might be said of us as the Angel speaks to the two Maries Matth. 28.5 I know that ye seek Jesus which was crucified If a man doth not take a right aime he can never hit the mark he who doth not aime at Gods glory can never hit the mark of his own salvation 5. Make Christ all in your affiance trust to none but Christ for salvation the Papists make Christ something but not all they trust partly to Christ and partly to their own merits they pray to Christ and Angels to Christ as a Mediator of Redemption and to Angels as Mediators of Intercession they invocate the Virgin Mary for mercy so mingling her milk with Christs blood but what is given to others superstitiously is taken from Christ sacrilegiously they have their Masses Pennance extream unction they confess indâ—ed Christs blood doth wholly satiâ—fie for Original sin but sins after Baptisme committed they have fountains of their own to wash in The Eagles feathers will not mix with other feathers Christ will not endure to have his blood mixed either with the merits of Saints or prayers of Angels Christ will be all in all or nothing at all And is there not naturally a spice of Popery in our hearts we would be grafting happiness upon the stock of our own righteousness every man saith Luther is born with a Pope in his heart How ready are we to Idolize our duties and graces and to draw so much from the stream as to neglect the Spring Oh make Christ all in regard of recumbency let him be your City of refuge to flie to your Ark to trust to It was a good speech of Luther If I could keep the whole Moral Law I would not trust to this for justification I would vail and stoop to Christs merits 6. Make Christ all in your joy Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Jesus Christ Luke 1.47 My spirit rejoyceth in God my Saviour The Virgin Mary did not so much rejoyce that she was Christs Mother as that Christ was her Saviour she did not so much rejoyce that Christ was conceived in her womb as that he was formed in her heart how glad was Simeon when he had taken Christ in his arms Luke 2.29 How chearful may that man be who hath taken Christ in the arms of his faith The wise men when they saw the star rejoyced with exceeding great joy Matth. 2.10 O Christian hast thou seen the Lord Jesus hath this morning Star shined into thy heart with its enlightning quickning beams then rejoyce and be exceeding glad Shall others rejoyce in the world and will not you rejoyce in Christ how much better is he than all other things God hath given the men of the world a Crutch to lean on he hath given thee a Christ to lean on oh rejoyce in Christ Shall the Malefactor rejoyce and shall not the Favourite rejoyce it reflects disparagement upon Christ when his Saints are sad and drooping is not Christ yours what would you have more Object 1. But saith one I am low in the World Object 1 and that takes off the Chariot wheels of my joy and makes me drive heavily Answ But hast thou not Christ and is not Christ all Answ Psal 16.5 6. The Lord is the portion of my inheritance and of my cup the lines are fallen unto me in pleasant places yea I have a goodly heritage Christ is omnibus Thesauris opulentior an inexhaustible Treasury Aug. and he who by faith is united to him hath a title to all Christs riches A beggar being married to a Prince she hath a right and title to all his Revenues Object 2. If indeed I knew Christ were mine then I Object 2 could rejoce but how shall I know that Answ 1. Is thy soul fill'd with anhelations and pantings after Christ Answ dost thou desire as well water out of Christs sides to cleanse thee as blood out of his sides to save thee These sighs and groans are stirred up by the Spirit of God by the beating of this pulse judge of the life of faith in thee a wicked man hath
falling away from grace would make a believer wear Cains mark which was a continual shaking and trembling in his flesh they would spill a Christians cordial and break a link of the chain of salvation 2. Let us try whether our grace be true There is something Use 2 looks like grace which is not Chrysostom saith the Divel hath a counterfeit chain to all the graces Trial. and he would deceive us with it Lapidaries have wayes to try their precious stones let us try our grace by a Scripture touchstone the painted Christian shall have a painted Paradise 1. The truth of grace is seen by a displacency and antipathy against sin Psal 119.104 I hate every false way Grace sets it self against complexion-sins Psal 18.23 and against the sins of the Times Rev. 2.2 2. Grace is known by the growth of it growth evidenceth life Dead things grow not a picture will not grow An hypocrite who is but a picture of Religion doth not grow a good Christian grows in love to Christ in humility in good works Psal 92.12 Hos 14.5 He shall grow as the lilly his branches shall spread and his beauty shall be as the Olive-tree and his smell as Lebanon When the Spirit of God distills as dew upon the soul it makes grace flourish and put forth into maturity 3. True grace will make us willing to suffer for Christ Grace is like gold it will abide the fiery trial 1 Pet. 1.7 And if upon a serious scrutiny and trial we find that we have the right jewel the grace of God in truth Col. 1.6 this will be a death-bed cordial we may with Simeon depart in peace being assured that though we cannot resist death yet we shall overcome it Use 3 3. Let me lay down two or three directions for the attaining of grace Direction 1. If we would be enriched with this jewel of grace let us take pains for it we are bid to make an hue and cry after knowledge and to search for it as a man that searcheth for a vein of gold Prov. 2.2 3. Our salvation cost Christ blood it will cost us sweat 2. Let us go to God for grace * Incassum laborat qui aliunde virtutes sperat quam à Domino virtutum he is called the God of all grace 1 Pet. 5.10 We could lose grace of our selves but we cannot find it of our selves * Domine errare potui redire non potui Austin The Sheep can wander from the Fold but cannot return without the help of the Shepherd Go to the God of all grace God is the first Planter the Promoter the perfecter of grace God is the Father of lights Jam. 1.17 He must light up this candle of grace in the soul grace is in his gift it is not an impropiriation but a donative Oh then go to God in prayer lay thy heart before him Lord I want grace I want an humble believing heart and thou art the God of all grace all my springs are in thee Oh enrich me with grace deny me not this before I dye What is gold in the bag if I have no oyle in the Lamp Give me that anointing of God I read in thy Word of the fruits of the Spirit * Gal. 5.22 Lord my heart is a barren soile plant some of these supernatural fruits in me that I may be more useful and serviceable Lord I cannot be put off with other things Who wilt thou give grace to if not to such as ask and are resolved not to give over asking 3. If you would have grace engage the prayers of others in your behalf he is like to be rich who hath several stocks going he is in the way of spiritual thriving who hath several stocks of prayer going for him If you had a childe that were sick you would beg the prayers of others thou hast a soul that is sick sick of pride lust sick unto death oh beg the prayers of godly friends that God will heal thee with his grace a Moses and Jacob have much power with God Believers can prevail sometimes not only for themselves but for their friends Jam. 5.16 A godly mans prayers may do you more good than if he should bestow upon you all his lands of inheritance 4. If you would have grace frequent the means of grace lie at the pool of Bethesda wait at the posts of wisdoms door Inward grace is wrought by outward means the preaching of the Word is Gods Engine that he useth for working grace it is called the rod of his strength Psal 110.2 and the breath of his lips Isa 11.4 By this he causeth breath to enter out of this golden pipe of the Sanctuary God empties the golden oyle of grace into the soul the Ministry of the Gospel is called the Ministry of the Spirit 2 Cor. 8. because the Spirit of God ordinarily makes use of this to work grace this Ministry of the Spirit is to be preferred before the Ministry of Angels Quest Quest Why is the Word preached the ordinary means to convey grace why not conference or reading Answ Answ The reason is because God hath appointed it to this end and he will grace his own Ordinances 1 Cor. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased God What reason could be given why the waters of Damascus should not have as soveraign vertue to heal Naamans leprosie as the waters of Jordan only this because the Lord did appoint and sanctifie one to this work and not the other if therefore we would have grace let us wait where the Manna falls and there expect the dew of the Spirit to fall with Manna the power of God goes along with his Word How should we delight in Ordinances Sleidan saith there was a Church in France formerly which the Protestants call'd Paradise as if they thought themselves in Paradise while they were in the house of God those Ordinances should be our Paradise which are the power of God is salvation PROV 4.23 Keep thy heart with all diligence for out of it are the issues of life The spiritual watch THIS Book of the Proverbs is full of many Divine Aphorismes other parts of Scripture are like a golden chain the Verses are linked together by Coherence this Book is like an heap of gold Rings many precious sentences lie scattered up and down in it as so many jewels or sparkling Diamonds That title which some have given to Peter Lombard Solomon might justly challenge to be Master of the Sentences Solomon was the wisest of Kings as his Kingdom was a Map of the worlds glory so his Head was an epitome of the worlds wisdom He was endued with a Divine Spirit while he did write the Holy Ghost did dictate and surely among all his golden sentences none is more weighty and important than this Keep thy heart with all keeping for out of it are the issues of life Agitur de vitâ The Text is about matter of life and death the
and then you are at the end of your race 4. In a race there is a Crown or Garland given to him that gets the better * Bravium significat praemium quod datur ijs qui ex certamine victores sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legunt palmam Ambr. Cypr. de Exhort Martyr cap. 8. so in Religion those that win the race shall wear the Crown 2 Tim. 4.8 Such as do not run through sloth or will not run through pride miss of the reward but such as run the heavenly race faithfully shall have a Crown 2 Tim. 4.8 And this reward is fitly resembled to a Crown for the splendor of it a Crown hung full of jewels is bright and splendid it gives an orient lustre neither can pen describe or pensil delineate or tongue of Angel express the glory and magnificence of this Crown nor can it be shadowed out by all the beauties of heaven though every star were a Sun 2. The second thing to be illustrated is to shew wherein the Christian race differs from other races 2. In other races one only is crowned so in the Text but one receiveth the prize but in the spiritual race many win the prize the Saints shall come to heaven from all the quarters of the world East and West c. Matth. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of heaven Rev. 7.4 There were sealed an hundred and forty and four thousand of all the Tribes of the children of Israel after this I beheld and lâ— a great multitude which no man could number of all Nations of kindreds and people and tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands Ver. 9. By this multitude not numerable are to be understood those that belong to the election and are salvable these as Victors are crowned and stand with Palms in their hands should but one receive the prize there might be room left for despair 2. In other races some stand still and look on and usually there are but two run but here in the heavenly race all must run those that are unfit to run other races must run this as the lame and blinde none are excused from this race all have run from God by sin and all must run to him by repentance either run or damn either flie to heaven or fall to hell 3. In other races the feet run but in the Christian race the heart runs Psal 119.32 I will run when thou shalt enlarge my heart In Religion the heart is all that which the heart doth not is not done * Quicquid cor non facit non fit 't is not the lifting up of the eye or hand towards heaven that forwards the race it is the out-going of the heart many a mans tongue runs in Religion but not his heart Dost thou believe with thy heart Rom. 10.9 Dost thou love God with thy heart Matth. 22.37 This is to run the race of Religion this rids away ground and brings a Christian apace to the Gole when Davids heart was enlarged then he would run 4. In other races he only gets the prize that runs fastest but it is not so in this heavenly race though others may out-run us yet if we hold on to the end of the race we shall receive the reward Some Saints are like Asael light of foot as a Roe 2 Sam. 2.18 They run swifter in the race of obedience as Ahimaaz out-ran Cushi 2 Sam. 18.23 But this is the comfort of weak believers though they cannot run so fast as others yet if they hold on to the end of the race without tyring they are crowned he that came in at the eleventh houre had his pay as well as he that came in at the first houre Matth. 20.9 To shew that those who set out later and may be out-run by other Christians yet persevering they are saved 5. In other races men run for a temporal reward in the Christian race we run for an eternal others run for a corruptible Crown 1 Cor. 9.25 Sometimes the Crown bestowed upon the Victor was made of Olive sometimes of Myrtle the Aegyptians had a Crown of Cinnamon enclosed in gold but still it was corruptible but the Crown the Saints run for is incorruptible it is a never-fading Crown 1 Pet. 5.4 Other Crowns are like a Garland of flowers that soon withers Prov. 27.4 But this Crown given to the conquering Christian is immarcessible * Corona haec noâ—fi â—sit aut gemmis flores isti ex quibuâ—â—tur semper viâ—idescunt repullulant semper the jewels of this Crown are never lost the flowers of it never fade 6. In other races the Garland is bestowed in a way of merit but in the Christian-race it is bestowed as a Legacy of free-grace though we shall not obtain the prize unless we run yet not because we run how can we merit the recompence of reward Before we merit we must satisfie but we have nothing to satisfie Besides what proportion is there between the race and the recompence therefore the Crown bestowed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gratuitous gift Rom. 6.23 The gift of God is eternal life * Munera sua Coronat Deus non merita tuâ— Aug. epist 105. God will so bestow his rewards that he himself may be no loser though the Saints have the comfort of their Crown God will have the glory 7. In other races many times one hinders another but in the race to heaven one Christian helps another 1 Thes 5.11 Edifie one another even as also you do One Christian helps by his prayer advice example to confirm another What is the communion of Saints but one Christian putting forward another in the heavenly race 8. One may lose other races and not be miserable but he cannot lose this race in Religion but he must needs be so In other races a man does but lose his wager but if he falls short of this spiritual race he loseth his soul how seasonable therefore is that Apostolical caution Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear lest we should come short The third thing to be insisted on is Why we must run this race of Christianity There are three Reasons 1. Because God hath set us this race Heb. 12.1 Let us run the race that is set before us It is not Arbitrary it is not left to our choice whether we will run or no God hath set us the race Gods commands carry power and Soveraignty in them If a General bids his Army march they must march There 's no disputing duty at the Word of God the heavens drop down their dew the stars set themselves in Battalio the earth thrusts forth a crop the Sea is bridled in and dare not go a step farther If inanimate creatures obey the word of command much more those who are endued with reason when God saith